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^  PRINCETON,  N.  J. 


Collection  of  Puri-tan  Literature. 


Division 

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Numbei' 


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TWO   BOOKS 

WSrT>%/fCH  SIMfSlOJAC^ 

Late  Mafter  oiTembrok^HaWm 

Qimhndg^  And  Preacher  of  the  Goipel  in 

London.' 

hi     VIZ.  y 

t  OFUnbelief;  Qrthewa^tofreadinefsto 

layJiold  oa  the  Comfort  given  by  Cnrift. 

n.  NotgpingtoChriftfor  Life  and  tSalva- 
dbflii  att  exceeding  gVeat  Sin^  yet  it  is 
pardonable. 

In  tht  Firft  Book  is  fhewcd  C  be*- 
(ides  many  other  things  ) 

1  H^at  Unbelief  his  thAt  is  here 
fpoken  of* 

2  The  bejtwkf  to  deal  with  Vnbe- 
Itef. 

y  That  Vnbelief  is  a  fin  agiitf{l  al  the 
Attributes  of  God, 

4  That  Chrili  mil  not  bear  with 
this  Sin  of  Vnheilefi 

%  That  we  fhould  be  quick  and  rea- 
dy to  beleive. 

6  Motives  to  indeavor  for  readinef 
tobeleevt, 

J  Helps  to  attain  readlnef  in  Be- 
leeving* 


In  tile  Second  Boole  is  {hewed^ 

1  That  Unbelief  is  a  great  Sin,  and 
exceeding  provotiing  unto  God. 

a  Several  arguments  provoking  us  to 
beleeve  the  greatnefs  of  the  Sin  of 

Vnbclief, 

I  Many  Objeilions anfrvered. 

4-  Several  forts  ofthii  SinofVnbe- 
lief. 

$  Means  to  convince  us  thatVnbe^ 
lief  is  fo  great  a  Si«. 

6  Though  the  Sin  of  unbelief  bo 
very  great,  yet  it* s  pardonable* 

7  God  hath  pardoneji  unbeliefs  and; 
wil  pardon  it' 


VimtedbyVeterCole,  Printecand  Book-Sel!er,  at  the 
fign  of  the  Vrinting-preffi  in  Corw-Jbi//,  neer  the: 
Royall  T.xcbangs»     1^58. 


'\ 


>«■*■ 


BEcaufe  it  is  ufuall,  to  abufe  Rea- 
ders in  thrufting  forth  broken 
Notes  under  the  Names  of  Authors 
-  that  are  of  Repute :  Thefe  are  to  atteft 
-'^ the  following.  Sermons  on  z^^darl^ 
|6.  14..  1  Tiw.  1.  \%*fohn^^X  m 
LuJ^,  11. 1 5  -Were  Preached  by  Mri 
Sydrach  Smpfon ;  And  are  now  Pub-* 

John  Loaer^  ><       And  ^ 


^-.?t!  <m7.  ?*v~ 


^. J.  •-  ^-, ». .T 


-r^^tV-rYTi  yv*») 


0  J 


■         .         UlL-ll.    I    I  ' 


■■      I 


T  O    T  H  E 

READ  E  R 

S  the  Eye  without  Light, 
fo    the  mind    of    man 
without  Knowledg,  is  a 
ufelefs  Excellency  :   the 
Soul  therefore  had  futa* 
__     ble  Objects  befort  it  had 
Being,  that  it  might  not  be  a  moment 
without  cxercife.     The  fin  of  our  firft 
(Parents  became  a  !Beam  in  this  Eye, 
which  the  Lord  in  mercy  endeavors  to 
caft  out;,  by  that  true  Light  which  lighteth 
every  man  that  cometh  into  the  World.     In 
the  apprehenfion  of  Natural  and  Moral 
Objeds,  we  have  help  from  Arts  and 
Education ;  and  in  things  of  Divine  and 
higher  Speculation,  from  the  enhghte* 
nings  of  the  Lord  by  his  Spirit  in  the 
Adminifirations  thereunto  appointed .   He 


JobUi  i.pc 


i 

1 
* 


I  Cor, 


►», 


To  the  ^ader. 


iTim.^^z 


gave  (jlfts  to  we^i,and  for  men,  even  for  the 
blind  and  ^helllcm.  It  is  the  everla- 
fting  mind  of  the  Holy  God  that  the 
knowledg  of  himfelf  be  communicated: 
And  as  at  all  timcs^  ( in  feajon  and  out  of- 
feafon )  fo  by  all  waies  and  means  pub- 
lick  and  private;,  by  his  word,  by  his 
Works,  by  Preaching,  by  Writing, 
Chrifl;  Jefus  was  grieved  when  he  faw 
the  Hiiryejt  great  ^  and  the  Laborers  few. 
The  knowledg  of  the  Lord  hath  beea 
furthered  alfo  ( though  in  a  more  re* 
mote  way )  by  the  feafonable  finding 
out,  thole  ingenious  myfteries  ofPrin* 
ting  and  5hort«writing,  the  one  had  its 
birth  a  little  before  Luther y  which  was^aft 
ter  a  long  Winters  night  of  darknefs  and 
ignorance  ^  but  learning  and  fomc 
beams  of  frefli  light,  and  cleerer  know^* 
ledg  of  JefuS  Chrifl;^  beginning  then  to 
break  forth,  this  ufeful  Art  became  a 
Charet  to  the  Sun. 

Stenography  or  Short«writing^  was 
brought  to  perfection  fince,&  in  the  age 
in  which  Preaching  became  more  folid 
and  weighty^fic  by  this  good  providence 


man 


!2. 


\ 


f—wmfHif^r 


T— 


H^lfW,' 


'""imf 


■!^^^ 


r-i   ■     '  — . 

To  tie  ^ader. 


I 


many  choycc  inftra6tions  and  learned 
difcourfes  have  been  preferved  by  the 
Hearers^thatotherwife  would  have  lairi 
buried  with  the  Teachers^  efpecially  it 
being  the  portion  of  the  molt  eminent 
and  induftrious^  by  reafbn  of  their  con-- 
ftant  labors  and  frequent  preachings,  not 
to  gain  time  or  ftrength  to  form  their 
thoughts  for  any  fuch  further  or  future 
ufefulnefs.  Milk  out  of  the  Breaft  nouri:^ 
ilieth  more  than  out  of  any  other  veffel. 
The  warmth  &  fpiritof  this  Ordinance 
is  found  more  efFc6tual  in  a  Sermon ^r^^* 
chedthsLti  read:.  Hence  it  is  that  many  ho* 
ly  mcn^not  able  to  do  both,  have  chofcn 
rather  to  be  more  in  preaching  than  in 
printing. 

This  Learned  Author^  was  well  fur- 
nifhcd  with  Abilities  and  Books,  and  o^ 
vcr  a  people  knowing  and  encouraging, 
his  Preaching  was  folid  and  fearching 
though  frequent ,  and  did  tend  much 
to  remove  that  beam  of  Ignorance  oat  of 
the  fouls  of  his  Hearers.  Th^ gat?nng'^  or 
communicating  of  knowledg  was  the  daily ' 
exercife  of  this  Holy  Man^  having  a  vale^ 

B^  tudinary 


t 

i 


L. 


-ss^ 


I 


To  th  "Reader. 


A 

concerning 
Prewlmg 
by  thofs 
thxt  are 
\  not  ordii- 
Tted.  Prin- 
ted y  Anno 
1^47. 


cudinarybody,  and  notable  loo  ,  y^his> 
[heart  was  fet ;  he  endeavored  10  pui  his 
blefled  work  into  more  hands,  ihaa  ttie 
fupcrftitioH;,  or  policy  of  former  times 
would  permit.  *  When  other  mens  fpiritj 
flood  otherwife^,  he  could  with  Jl4o/es 
fay^  Would  God  that  all  the  Lords  People  l^ere 
Trophets.  How  oppofite  was  the  mind 
andpra(5liceof  this  good  man^  to  thofc 
blind  Popifh  Guides,  who  in  their  age 
tooke  away  the  K^y  of  lQioli?ledg  and  entred 
not  inthemfeheSjand  thofe  that  were  entring 
they  hlndred.  Their  Scriptures  are  loc* 
ked  up  in  a  ftrange  language^  Knowledg 
confined  to  a  fliaven  Crown,  and  the  key 
of  inflru6tion  tied  to  a  CafTock  Girdle. 
This  RevcrerKi  Author  was  otherwife 
perfwaded,  and  in  his  opinion,  not  fin*» 
gular  ,•  havingwith  him,  the  concurrent 
Judgment  of  men  eniinent  in  their  gene= 
ration  :  fuch  as  Zulnglm^  SMu/cuIm^  As 
rtttusy  T.  Martivy  ?Vn^,  and  of  our  own, 
Mr.  (^artwri^htj  Dud^  Fenner^MiL.  Sates, 
Dr.  -^^^^^  and  others  j  as  appears  in  that 
fljortdifputej  which  was  feafonably 
publiflhed  by  hinv,  in  a  time  wherein 

m  any^^ 


To  the  ^ader. 


many  of  our  Reformers  were  very  zea^/ 
lous  to  keep  diftindl;,  z  Laity  and  Cler^ 
according  CO  that  Popifii  wont,  and  in 
fach  rigidnefsthat  none  might  be  per^ 
mitted  ta  teach  or  inftrud  out  of  th« 
Scriptures^  hut  [nchzs  are  by  them  put 
into  holy  Orders.    It  was  at  that  time 
endeavored  much^  that  there  might  be 
no  preaching,  but  by  thofe  ordained, 
and  no  ordination^  but  by  a  ClaC  Presbi* 
tery :  fb  that  in  conclufion,without  fuch, 
a  form  of  Government  as  is  laboured  for, 
under  that  Title;  In  an  ordinary  way 
there  can  be  no  Miniftry^    no  Coiiverfi* 
on,  no  Churches,  no  Sermons,  no  Sa* 
craments ,     which  if  fo ,  will   prove 
as  ingaging  a  Maxime  to  eredt.  Presbi* 
tery,  as  no  Bijhop  no  iQng^ot  Extra  eccle^ 
fiamnullafalm  was  for  Popery  and  Epifi 
copacy.     We  are  not  in  love  with^  or 
plead  for  any  of  thofe  Uniyerfalities  *  leaft 
of  all  for  the  laft^  ,  we  are  not  for  alt  to 
preach  without  ordination,norfor  any  to  }4pof^'  :i 
preach  ordinarily  without  approbation  ;\^}^d'tf 
yet  if  the  truths  of  Chriftjefus  be  prea*- 
ched-  without  either^  we  dare  not  fay  (as 

fome) 


a  7^«  di'  ■ 

pa.  1^2,  . ' 

b  4  ^  >« 
univ'-ff/yJ/ 
ad  mi  r, 


preach 

withouf 

ordinatio/i- 


-.  -■>* 


Tq  the  ^ader 


fome)  fuch  preaching  is  not  a  means  to 
begec  faith   But  this  we  humbly  airert: 
Perlons  duly   approved    of  for    their 
Piety  and  Gifts,  though  not  ordained, 
nor  in  Office  ^    we  deem  every  way 
qualified  for  this  work^,  according  to 
God  and  man.      Our  eftablifliment  is 
both  pious  and  prudent.     Peace  or  di*' 
fturbancc  in  civil!  affairs,  is  much  from 
the  lips  ofthofc  that  are  the  publick  Prea« 
chers  in  a  Nation  ,•  It  is  of  concernment 
by  what  ^arty  the  folc  appointment  of 
fuch  fhal  be  claimed:  We  grant  formerly 
the  Clergy  only  were  intrufted  and  none 
might  preach  but  fuch  as  had  Patents 
from  the  Bifhops  or  their  Afsigns :  But 
then  who  appointed  Bifhops  ?  they  were 
Pr^i/i-l^^^^^  independent  Tribe,facred  &from 
'ftmes  ;^  I  themfelvcs ;  as  oui  Ordainers,  but  their 
rife  by  Commifsion  and  from  the  Civil 
Magiftrate(as  Crdiuwel  was  appointed  Vi« 
car  genetal  in  fbiritualibushY  H%.)  Pres* 

the  church  ,   .    ^  •'^  r      * 

without  I  biters  are  not  lo. 
"rfri      We  do  not  defpife  ordination,  nor 
!^?^'-/^^vthofe  that  in  the  Name  and    Authori^ 
jju.Divi    ty  or  Telus  Chrift  inaugurate  Perlons 


*  Officers 
ecclep.t&i' 
1  col,    are 
Chrifis  of] 


[thefe   cffi- 

i  cers  are 

'^hotb  clew- 
ed and  or^ 
dained   by 


Rcpim.      / 

ipa.  ^^. 


to 


I 


To  the  ^ader. 


■r— ;^i— B»^  ;'.     ..-Lau^-e'jr^u—^— 


to  this  facred  Office  :  It  is  doubt« 
lefs  an  Ordinance  :  Buc  that  none 
may  preach  but  fuch  this  we  deny,  and 
diftinguifh  with  Junius  between  prea« 
ching  and  other  Church  Duties  materi«» 
ally  confidered,  as  done  fix  ojficio  or  as 
done  Ex  communi  jure  ;  and  this  with 
Scripture  warrant  alfo.  That  place  ^m.^ 
ID,  evidently  implieth as much/or there 
muft  be  a  Church  or  Corporation  be- 
fore Officers,  Beleevers  before  a  Church, 
( which  is  c(£tmfidelium  )  the  glad  tidings 
of  good  things  muft  be  preached  before 
Belceving,  and  Preachers  fent  before  a« 
ny  fuch  good  Tidings  brought :  Now 
this  fending  cannot  be  a  putting  into 
Church  relation  or  Office,-  Becaufe  as 
yet  no  Church,  but  more  common  and 
generall :  As  when  one  man  Ex  charkat 
inftru6ls  &  teaches  others.  Parents  their 
Children;,  Governors  their  Families, 
Chriftian  Kings  and  ^Princes  the  people 
under  their  charges,-  Deputing  fit  and 
learned  perfons,  fome  for  juftice  and 
Civil  Government,  others  for  the  inftru^ 
^ion  of  their  people  in  the  knowledg  of 


Ecclejtit 
Cap,  6 


■- 


e 


To  the  'J^eade 


r. 


II 


r 


Jcfus  Chriftc  Whenaconfidcrablc  num* 
bcr  by  fuch  bicflcd  means  become  liVtng 
Stones ,  and  built  together  ds  a  Spiritual 
Hou/e ,  He  that  was  fent  by  the  Magi^ 
ftrate  or  in  any  other  Providential  way, 
thus  to  inftruft,  ( being  called  the-re 
unto)  becomes  zSte'^ard  of  this  Houfc^ 
and  a  difpenfer  of  thofc  Miftcrics  in  a 
more  peculiar  relation  to  this  people, 
and  CO  Jefus  Chrift,  whofe  name  is  in  a 
fpecial  way  put  upon  them  Matth.  1 8. 

Preaching  thus  or  by  virtue  of  fuch 
Office  or  flatten ,  hath  for  its  Objedt  a 
Church  and  Bcleevers  principally  :  The 
former  way  is  rather  for  the  begetting 
Faith  and  gathering  beleevers  into  fuch 
aftate. 

Our  Brethren  feem  to  limit  all  prea* 
ching  to  a  Churchy  and  to  fuch  as  are 
already  Beleevers,  as  the  chief  fcope 
and  principal  ufe  of  this  Ordinance. 
Their  words  are  thefe  :  ^^The  Word 
^^ought  to  be  preached  to  Infidels,  Matth. 
"28.  But  the  Principal  Object  of  prea* 
^^ching  is  the  Church  j    Trophecy  is  not 

(i.e.  not  fo  much^  forthm  that  heleeve 

not^ 


Ui 


JtfT  ^-:g" 


r  m      ■■■-      ,     I  ■■■■        I      urn       ■ 

To  the  ^ader, 


i^tnumimjv^i^ 


I 


^^not  hut  for  them  that  heleeVe^  i  Cor.14  22, 
*'Hcnce  it  is  that  God  hzth/et  his  Officers 
<U7i  the  Churchy  i  Cor»i2.28r  and  for  the 
^^Church^  Eph.  4«i2.  Jus  diyinumSm 
nijlerii  ^  Tart,  i.  cap,  5.  It  may  ther^^' 
fore  be  reafoned  thus:  If  there  be  no 
preaching  without  being  ordained,  and 
in  Office,  then  there  is  no  provifion  at 
all  made  by  the  Lord:  (that  is  fuchj 
prmcipally  ox  fo  much^  for  the  converting 
5ouls,  and  working  Faith)  as  for  Edifi*' 
cation,  and  the  building  up  ofluch  as 
are  converted.  Now  it  is  very  hard  to 
imagin  that  the  converting  of  Souls,  a 
principal  end  for  which  Chrift  came  in-'u^e.  i^. 
to  the  world,  and  fuffered,  fhould  have 


/ 


10. 

Moitb*  s  8* 


no  provifion  ftade  for  it  of  primary  and  "•  '^  ^  ^ 
principal  intention,  but  only  what  is  on 
the  bye,  and  occafional 

As  the  Common  faith  fb  whatfoever 


means  ( though  from  Common  Charity) 
tends  to  the  working  of  it,  ought  to  be 
Contended  fbr.  This  indeed  is  the  mofti 
clofe  and  intimate  efficacy  whereby  the 
curfed  beam  of  original  d^rknefs,    is 

C  wroug!it 


>-_.__=. 


To  the  Reader 


*  Cor*  4 


iTh:f.i.i 


Heb,  11$. 


wrought  out;,  and  the  eye  of  the  foul  o* 
pened  upon  the  blefled  God  to  falvation: 
This  is  that  great  and  Mafter«=Grace, 
through  which  the  Myfteries  of  Eterni* 
ty  fhine  in  upon  the  foul,-  without 
which,  though  they  be  preached  to  us, 
yet  it  is  a  Go^el  hid^  and  we  perijh  aot^ 
withftanding  ;  Nay,  Reafon  it  fcif 
is  abfurd  and  unreafonable  where  men 
have  not  Faith  .  which  vcrtuc  corrects 
and  difpofeth  Reafon  even  in  relpei^of 
its  proper  Objeift,  as  Reafon  doth  our 
Senfes. 

The  diftincH:  and  pithy  opening 
the  Nature  and  Operations  of  this 
blefled  Grace,  with  Its  Oppofite, 
UNBELIEF,  are  the  Subjeds  of 
the  following  Sermons,  now  by  this 
good  Providence  put  into  thy  hand  : 
where  we  leave  them.  The  Blefling 
of  Chrift  be  with  them  ,  and  with 
thy  fpirit,  that  thy  foul  being  tran^ 
Jlated  out  of  Varknef  into  this  marycf^ 
lorn    Light  y   thou  maifl:  in  the  u(c  of! 

all/ 


!Books  frinted  hy  Peter  Cole,  &c. 


^  fuch  wholfom  means  grow  in  Grace, 
and  in  the  Knowkdg  of  our  Lord  and  Sayior 
Jefui  Chrifii  to  Him  he  Glory,   both  noTif, 
and  for  ever.     Amen- 

fohn  Loder» 


Ihe  %amef  of  ^ook^  printed  hy  Peter  Cole,    (Printer  and 
f^ookc feller  of  London :  and  are  to  be  fold  at  his  Sbop^ 
at  the  ftgn  of  the  ^rinting-prefl  in  Cornhil, 
neer  the  ^oyal  Exchange. 

%ew  ^oohj'  of  Mr.  Jeremiah  Burroughs.  VI Z. 

Chrifts  call  to  finners  tnd  to  Saints,  to  come  to  himj  if  crcr  they  intend 
to  have  pardon  of  fin,  or  peace  and  Comfort.  Alfo  a  Treatifc  of  Meck- 
nefs,  and  of  moderating  of  Anger  .*  In  fcvcral  Books  on  Mattb.  1 1.  a8.  i^.  jo. 


Afr,  Hookers  N^w  Books  in  three  P^O' 
Inms  :    One  in  O^avo,  And 

two  in  ^trto* 
Thefe  Eleven  New  Books  of  Mr* 
Thomas  Hooker:,  made  in  Netv-Sngltind 
Are  attefted  in  an  Epifile  by  Mr.  Tfco- 
masGoodwiny  and  Mr.  Philip  Nye, 
To  be  written  with  the  Authors  Own 


hand:  None  beinj  written  byhim- 
ftlf  before.  One  Volum  being  a 
Comment  upon  Chrifl's  laft  Prayer 
in  the  Seventeenth  of /0f;»:whereinis 
opened.  The  Unidn  belcevers  have 
with  God  and  Chrift,and  the  glorious 
Priviiedgcs  thereof.  Befides  many  o- 

Ither  Gofpei  Truths,    there  is  alfo 
ftievfcd,  C  «  1  Tb4t 


»-^ 


f 


'Books  Truited  by  Peter  Cole 


That  the  end  why  the  Saints  receive]      thcmjdhrff^re  old  Age 

algloriom  Grace,  u^  That  thiy  may ,  6  The  Soul  ts  nnHfally  fetkdin  afitt^ 


be  onCi  as  the  Father  and  Ch'lfl  are 

one. 

That  God  the  rather    Uveth  the 

Faithful  y    as    he    loveth   Jefm 

Chrift. 

That  our  Savior  defireth  to  have  the 

Fnithful  in  Heaven  rvi'ih  himfclf. 

That  the  hapfimfi  of  our  being  in 

Heaven}  is  to  fee  Chrifls  Glory* 

That  there  is  much  wanting  in  the 

knowledgofGods  hovej  in  the  mofi 

*ble  Saints. 


S 


direSlioTUy  according  to  the  dayly  need 
cf  his  Servants. 

That  it  is  the  dejircy  and  endeavor 
of  our  ^  Saviory  that  the  dearefl  of 
Cods  Lovcy  which  was  be  flowed  m 
himfetf^fhould  be  given  to  his  faith- 
ful Servants* 

That  our  Vnion,  and  Communion 
ivith  God  in  Cbrifiy  is  the  top  of 
cur  happinef  in  Heaven. 


fulfecuriiy. 
7  The  heart  of  a.  'Natural  mm  is 

wholly  HnwiUi?}g  \o  jubmit  to  the 

^'ord  that  would  ftver  him  from 

his  fins. 
B  God  the  Father  by  a  holy  f^ind  of 

violence^  pJuci^s  HJj   out  of  their 

corruptions,  anddravts  them  to  be- 

ieeve  in  Chri(l» 

The  Ninth  and  Tenth  Books  of  the 
Application  of  Redemption  by  the 


That  the  Lord  Chrift  lends  dayly  EfFeftual  Work  of  the  Word,  and  fpi- 


The  firft  eight  Books :  of  the  Ap- 
plication of  Rcdemptionj  Ey  the  ef- 
fedual  Work  of  the  Word,  and  Spirit 
of  Chrifl,    for  the  bringing  home  of 


rit  of  Chrift,  for  the  bringing  home 
of  loft  finners  tb  God.     Beftdes  many 
other  feafonable,  and  Soal-fearching 
Truths,  there  is  alio  largely  fhcwed. 
I  The  heart  mu(i  be  humble  and  con" 

trite  before  the  Lord  wit  dwd  in  it* 
1  Stubborn,  and  bloody  finners  may 

be  made  brol^en- hearted. 
I  There  mu(i  be  true  fight  of  fin,  be^ 

fore  the  heart  can  be  brol^enfor  it* 

4  Application  of  Special  fins  by  the 
Miniftryy  is  a  means  to  bring  men  to 
fight  of,  and  forrow  for  them. 

5  tPiieditation  of  fin,  a  jpecial  means 
to  break  ihe  heart. 


ioft  Sinners  to  God.     In  which  (be-  ^  The  fame  word  is  profitable  to  fomfy 
iides  many  other  feafonable,  and  Soui-j    not  to  another* 
fearching  Truths)  there  is  alfo  largely  I  7  The  Lord  fomtimts  ma^es  the  word 

prevaile  mofi)    t^hen  its  moft  op* 
pofed. 
8  Sins  unrepentedofj   maizes  way  four 
a  Chrifi puts  alHlS into pojjeffion of     piercing  Terrors* 
althat  good  that  he  hath  purchafed.  9  The  Truth  terrible  to  a  guilty  confci- 


ihewed. 

3  Chrifi  hath  purchafed  al  fpiritual 
good  for  HIS. 


3  The  Soul  mufi  be  fitted  for  Chrift  be- 
fore it  can  receive  him  :  And  a  po- 

I  yverful  Minifiry  is  the  ordinary 
means  to  prepare  the  heart  for  Chrifi. 

4  TheworkofQodisfree:  And  the 
day  of  Salvation,  is  while  this  tfife 
lafty  and  the  Gojpel  continue* 

J  God  cols  hk  EUii  ai  any  A^e,  bi^t 


ence, 

10  Grofl  and  fcandalous  (tnne) s,  God 

ufually  exercifeth  with  heavy  brea^ 
kings  ofheartybefore  they  be  brought 
to  Chrift* 

1 1  Sorrow  for  fin  rightly  fet  on^  pier^ 
cnb  tbs  heart  of  the  fimcr  throughly.. 
'  "      "T^O^/ 


,  rrr  f-ir"irtf  i  .«  , 


at  the  ^rinting'prejiby  the  Exchange. 

iz  They  tvhofe  hearts  are  pierced  by  4.  Want  of  Allurance,  $.  Afflidion 
the  iVordi  are cariedyvkh love  and  6  Temptation.  7.  Diflertion.  8.  Un« 
rejhect  totheMimfters  of  it :  And  fcrviceablenefs,  9,  Difcouragemcnrs 
are  bujie  to  enquire,    and  ready  to  fiom  theConiition  itfclf.    Delivered 

fubmit  to  the  mind  of  God,  1  in  thirteen  SermonSjOn  'P/*/i/;»j42»  I'S.. 

13  Sinners  in  diftrefi  ofconfcimeyAre        His  Four  Sermons  concerning, 
ignormt  rvbat  tkeyjhoidd  do.  4  Sin  againft  rhe  Holy  Ghoiu 

\\  A  contrite  jimer  fees  A  Mcejfny  of  \    $  Sins  of  Infirmitie. 


coming  out  of  his  (inful  condition 

15  There  is  a  fecret  hope  wbrremth 
the  Lord  fuppor.ts  the  hearts  of  con 
trite  Jlnners* 

16  Thty  vfiho  are  truly  pierced  for 
their  finSi  do  prife  and  covet  deli- 
verance from  their  Jlns. 

17  True  contrition  is  accompanied 
with  confefion  offi?h  Tvhen  God  cals 
thereunto. 

18  The  Soul  that  is  pierced  for  fin,  is 
carried  with  a  reftleji  diflitie  againft 
It 

Six  Books  more  of  Mr.  Hookers  in 
two  Volums  in  Qjarto,  are  priming. 


Tvftnty  one  fever  at  Books  of  Mr.  Wil- 
liam Brid^Cj  CoUe^ed  into  two 
Columns*     Viz. 

I  Scripture  Light  the  mo(lfure  Light: 
compared  with, i.  Revelations  &  Vili- 
ons.x.Natural^lJilJpernatual  Dreams 
3  Imprellions  with,  and  without 
Word  4. Light  and  Law  within.  5.  Di^ 
vine  Providence.  6.  Chriftian  Experi 
ence.7.  Humane  Reafon.  8.  Judicial 
Aftrology.  Delivered  in  Sermons^  on 
%  Vet.  1.19' 

^  Chri(l  in  travel: 'Whtx tin,  x.  The 
Travel  of  his  foul.  z.  The  firft  and 
after  effeds  of  his  Death,  3  His  Afiu- 
rance  of  Ifluc.  4.  And  his  fatisfadion 
therein.  Are  opened  and  cleercd  in  Ser- 


6  The  falfe  Apoftle  cried  and  difco* 
vered 

7  The  good  and  means  of  Eflablifli* 
ment 

8  The  great  things  Faith  can  do. 

9  The  great  things  Faith  can  iaffer*i 

10  The  Great  Gofpel  Myftery  of  the 
Saints  Comfort  and  Hoiincfs,  opened, 
and  applied  from  Chtifts  Prieftly- 
Office. 

II  Satans  power  to  Tempt,    and 
ChriftsLove  to,  and    Care   of  his. 
\  People  under  Temptation 

11  Thankfulnefs  required  in  every 
Condition. 

13  Grace  for  Grace. 

14  The  Spiritual  A  dings  of  Faith; 
through  Natural  Impoflibilities* 

1 5  Evangelical  Repentance 

16  The  Spiritual  Life,  &c., 

17  The  Woman  of  Canaan. 

18  The  Saints  Hiding  -place,  &c.. 

19  Chrifts  Coming  &c. 
20  A  Vindication  of  Gofpel  Ord% 

nahces 
1 1  Grace  and  Love  beyond  Gifts 


Mt.[Brightman  on  theRevclatioo* 
Clows  Chyrurgery. 
Marks  of  Salvation. 
Chriftians  Engagement  for  the  Gar 
fpelj    by  John  Goodwin. 
Great  Church  Ordinance  of  Baptifiiit 
Mr.  Loves  Cafe,  containing  his  J?€^ 


Dions,  on  7/4.  5511. 

3  A  Lifting  up  for  the  C^ff-«?ow«im|  titionsj  Narrative,  and  Speech 
cafe  of,  I.  Greatfin.  2,,  Weaknefsof, 
•^.race.  f,    Mifcarriagc   of    guties, 


Sook  Trinted  hy  Peter  Cole, 


kwelve  Boof(S  of  Mr.  Jeremiah  Bur- 
roughs/4rf/>  pMJhed  3  nlfo  the 
Texts  of  Scripture  upon  which 
they  are  grounded. 

1  Gofpcl  Reconciiiation^OrChrifts 
Trumpet  of  Peace  to  the  Wor'd, 
Wherein  is  Opened  Gods  exceeding 
willinjnefs  to  be  Reconciled  to  Man  5 
And  Gods  fending  his  EmbadadoM  to 
that  End  From  i  C(;/;5.  19,  20,  11. 

a  'I'he  Rare  Jtvvel  oichridim  Con- 
tenimcnti  on  Vbil.  4.  <  !•  Wherein  is 
iliewcd,  1  What  Contentment  is.  i  It 
is  an  Holy  art  and  Myftery.  5  The  Ex 
cellcncics  of  it.  4  The  Evil  of  the  con- 
trary (in  of  Mutmuring,  and  the  Ag- 
grav.itioMs'oiir. 

I  Golpel-iroyfljipi  on  Levit.  10.  3. 
Wherein  is  fhewed,  i  The  right  man- 
ner of  theWorfhip  of  God  in  Generals 
And  particularly^In  hearing  the  Word, 
Rtceiviiig  the  Lords  fupper,  &  prayer. 
t  4  Gfilpel'Converfation^  on  VhiL  i 
17  Wiierein  isihewed,  i  That  the 
Conver[acions  of  Beleeversmuil  be  a- 
bove  what  could  be  by  the  Li^ht  of 
Naturc.2  Beyond  thofc  that  lived  un- 
der the  Law.  I  And  lutable  to  what 
Truths  the  Gofpel  holds  forth.  To 
fvhich  is  added,  "Vhe  Mifery  ofthofe 
Men  thut  have  their  V onion  in  this 
Life  only,  on  VfaL  ly*  14. 

5  A  Trcatifc  of  Earthly-minded' 
»f^:Wher€in  is  fhewed,  iWhat  Earth- 
ly-mindcdnefs  is,  1.  The  great  Evil 
thereof,  on  ^hil.  j.  part  of  the  ip.vcrf. 
Alfo  to  the  fame  Book  is  joyncd,  A 
Treatife  of  He/tvenly-mindednef^,  and 
walking  with  Gorf,on  Gen.  5 .  14.  and 
on  Pibi/.J*  20. 

4  An  6xpefition  on  the  fourth^  fifth, 
fixth,  and  fcventh  Chapters  of  the 
Prophefie  of  Hofea, 

7  Au  ExpofitiQn  on  the  eighth jninth, 


and  tenth  Chapters  of  Hofea* 

8  An  Expofition  on  the  eleventh, 
twelfth,  and  thirteenth  Chapters  of 
Hofea,  being  now  compleat. 

9  The  Evil  of  Evils,  or  the  excee- 
ding finfulncfs  of  lin,  on  Job  16.  xK 

10  Precious  Faith,  on  x  9ct.  x.  i. 

1 1  Of  Hope,  on  1  John  3.  ^. 

IX  Of  Walking  by  Faith,    on  i 
Cor,  ^.7. 
Mr.  Bwyrow^fei  his  fifty  nine  Sermons 

on  Matth.  ix. 

Printed. 


x8^  Z9,  30.    Are 


A  Godly  and  Fruci- 
ful  ExpoJitioHy  on  the 
firft  Epiftle  of  Peter. 
By  Mr.  John  ^^ers^ 
Minifter  of  the  word 
of  God  at  Dedham  in 
EJJex. 

Mr  ^^ers  on  Teaman 

the  Syrian,  his  Dileafc  and  Cure: 
Difcoverinj  the  iJ^oCic  of  Sin  and 
Self-loves  with  the  Cure,  i/i^.  Self- 
denial  and  Faith. 

t^Mr.  Rogers  bis  Trcatifc  of  Marri- 
age. 

The  Wonders  of  the   Loadftonc. 
By  Samuel  ivard  of  Ipfwicb. 

An  Expofetion  on  the 
Golpel  of  the  Evange- 
lift  St.  SMatthew.  By 
Mt.Wdrd, 

The 


at  the  frinting'prejs  hy  the  Exchange. 


The  Difcipline  of  the  Cliurch  in 
l^erV'tngUnd  :  By  the  Churches  and 
Synod  there. 

TbcWifcVirginsLfipp  Burnings 
Or,  Gods  fweet  incomes  of  Love  to  a  '  plainly  appears  by  the  Authors  Epiftle 


YecrSjhavingbeen  eight  times  printed^ 
though  al  the  former  Impreffions  wan- 
ted the  Nature^Caufes^SignSjind  Dif- 
ferences of  the  Difeafcs,  and  had  only 
the  Medicines  for  the  cure  for  thcmi  as 


gracious  Soul  waiting  for  him.  Pob- 
lifr.ed  by  ^r.  Thomas  i^reld,  late  of 
2feW'Engl/utd, 

Tvpelve  new  Books  h  one  Volum  of 

Nich.  Culpeper,  All  culled  the 

idetL  of  PyMcaI  Vhyftck.. 


I 

% 


The  art  to  preferve  Health 


If.  A  Sure  Guide  to  Phyfick  and 
Chyrurgcry  r  Thai  is  to  fay.  The  Arts 
of  Healing  by  Medicine,  and  Manual 
Operation.  Being  an  Anatomical  De^ 
fcription  ot  the  who!  bcdy  of  Man.ani 
its  parts, with  their  Rcfpedive  difeafes, 
dtttvonftrared  from  the  Fabrick  and  ufc 
ofthefaid  Parts.  In  Six  Books  of 
RiolanuSi  tranfhted,  and  adorned  with 


mans  body,  and  iheir  Si^ns 
Of  Medicaments. 
Of  the  art  of  Healing. 
Of  the  general  Cure  of  Difeafes. 
Of  External  Difeafes. 
Of  Peavers. 
Of  Head  Difeafes. 
Ofmiddle  Belly  Difeafes. 

10  Of  X-ower  belly  Difeafes. 
II  Of  Venemous  Difeafes. 

11  Of  Childrens  Difeafes. 


3 
4 

5 
6 

7 
8 

9 


The    preternatn^  diforder    of    an  hundred  eighty  four  Figures  cut  in 
'  "  •    '•  Brafs. 

i6  yefllngm  Anatomy  of  the  Eedyaf 

t^a-fJiWhstcm  is  exadly  defcribcd^the 

feveral  Parts  of  the  Body  of  Man,  illu- 

\  ftrated  with  very    many  larger  Brafs 

Plates  than  ever  was  in  Englifh  before. 

27  A  Tranflation  of  the  New  dijpcn-' 

fatoryjin^idt  by  the  CoUedg  of  Phyfiti- 

ansof  London.   Whereunto  is  added 

The  KO'  ^^  Galens  Method  ofVhyfida 

a8  The  Engli(h  Vhyptlm  enlarged. 

being  an  A  ft  ro!  ego-  Phvfical  Difcourfc 

of  the  vulgar  Herbs  ot  this  Nation ; 

wherein  is  (hewed  how  to  cure  a  mans 

felf  of  moft  Difeafes  incident  to  Mans 


Thirty  four  Bosk^  of  Nich.  Culpeper 
Gtnt.    Student  in  ?hyjtck  md 
Ujiroloiteiformerly  ptiblifhed. 


Body,  with  fuch  things  as  grow  in 
The  fiift  Tewnty  four  Books.Are  all  j  England,  and  for  three  pence  charge. 


called  the  Pranice  of  Vhypck,  Wherein 
is  plainly  fet  forthjThe  Nature,Caiife, 
Differences  i  and  fever  al  forts  of  Signs  5 
Together  with  the  Cure  of  al  Dileafes 
in  the  Body  of  Man.  Being  a  Tranfla- 
tion of  the  Works  of  that  Learned  and 
Renowned  Dodor,  La\aru4  KiveriuSi 
now  living)  Councellor  and  Phyfitian 
to  the  prefent  King  of  France.  Above 
fifteen  thoufand  of  the  fald  Books  in 
Xatin  have  bscn  fold  in  a  very  few 


Alio  in  the  fame  Book  is  (hewed, 
i  The  time  of  gathering  al  Herbs, 
both  Vulgarly  and  Aftrologically. 
1  The  way  of  drying,  and  keeping 
them  and  their  Juyces.  3  The  way 
of  making  and  keeping  al  manner  of 
ufcful  Compounds,  made  of  thofc 
Herbs.  The  way  of  mixing  the  Me- 
dicines according  to  the  Caufe,  and 
Mixture  of  theDifeafe,  and  the  part 
of  the  Body  affliaed, 

5  A 


!Books  Printed  by  l^etec  Cole, 


zg  A  T>ire5lorv  for  Mid^nvcs,  or  a  -.  ^y'lUiam  Land,  ihcn  Bifliop  oUinur- 

CuUe  for" iromln.    N^vvlv  enlarged  j  ^t^i^  ^    '    r>tr   • 

^'*'      ■'  '^  -J  Ml.    j     Abrah^ims  Offer,  Goo  s  Offering : 

j  Being  a  Sermon  by  Mr.  Hctle^  bsfoie 

ihe  Lord  Major  oi  London. 

Ml.  Sp«>(/awi  Sermon,    being  a 

Parcern  of  Rtpentance. 

Englrnds    Deliverance    from    the 

Norrhern  Presbic<ry,  compared  with 


by  the  Aiuhor  in  every  flicec,  and  illu- 
ftraced  w'.th  divers  new  PUces. 

50  Gden^  Art  ofi^hyftci(,  wi:h  a 

large  Comment.  r  «    1  • 

g  I    New  Me.hod  both  of  Rudying 
tndpraaifingPhyhck. 

5i  ATreadfeofthe  R«.ckets,  being  r'-^T?'  p 

A  Dileife    common     to      Children  ,  its  Dilivcrance  from  the  Roman  Pa- 
vvherein  is  Revved,  i     The  Eflcnce,  |picy.    In  a  Sermon  on  the  5  o^Nov, 


^  TheCaures,3TbeSigns,  4  The 
Remediesofthc  DUcafe  :  Pabuihed 
in  Latin  by  D.-.  Glilfon,  ^^^  B^itei 
and  Dr.  Regmorter,  trantlated  into 
Englifti,  And   correded  by  N>  CiU- 

55  Medicaments  for  the  Poor,  Or 
Phyfick  for  the  Common  People- 

^4  Health  for  the  Rich  and  Poor, 
•by  Dyet  without  Ph) Tick. 

The  London  Dlfpmfatory  in  Polio, 
ofalargeCharaacrinLatine. 
The  London  Difpenf^tory  in  twelves, 
a  fmal  Pocket  Book  in  Latinc. 

Six   Sermons  p.'eached  by  Dr. 
Hill.  Viz. 
1  The  Beauty  and  Svveetnefs  of  an 
Olive  Branch  of  Peace,  and  Brotherly 

Accommodation  budding.  ^ 

.    %  Truth  and  Love  happily  married 
in  the  Church  of  Chrift .  , 

*  The   Spring   of  flrcngthening 
Grace  ia  the  Rock  of  Ajes    Chrilt 

4  The  flrcngth  of  the  Saints  to 
make  lefus  Chrift  their  ftrcngth. 

5  TheBeftandWorftofP^/^. 

6  Gods  Eternal  preparation  for  his 
Pying  Saints. 


1651 


before  the  Parliament.      By 
Peter  Sterry. 

The  Way  of  God  with  his  People 

in   chcfe    Nations.      Opened    in    a 

Thankfgiving  Sermon  ,  preached  on 

the  5  ^of  Novchb.  1656     before  the 

Righr  Honorable,  the  High  Court  of 

Parliament.    By  Tetrr  Sterry. 

Mr.  Sympfons  Sermon  at  iveflmin^cr 

Mr.  Fealis  Sermon  before  the  Lord 

Major. 

The  Deft  and  Worft  Magificate.  By 
Obadi Ah  Sedgwick'   A  Sermon. 

A  Sacred  Panegyrick.  By  Stephen 
Martint.    A  Sermon. 

Tha  Craft  and  Cruelty  of  the 
Churches  Adverfaries.  By  Mit  tthew 
Nervcomin.  A  Sermon 

The  Ma^iftratcs  Support  and  Bur- 
den. By  Mr.  Johi  Cordel.  A  Sermon. 
Mr.  Oivens  ftedfaftncfs  oi  the  Pro- 
mifes.  A  Sermon. 
Mr.  Vhiliips  Treatife  of  HeU. 
of  Chtifts  Genealogy. 


The  Caufe  of  our  Divifions  difco- 
vered,  and  the  Cure  propounded. 

King  Charts  his  Cafe,  or  an  Appeal 
to  al  Rational   men  .concerning  his 
tryal. 
A  Relation  of  the  Baibadoes. 
ARela.ion  of  the  Repentance  and 
Convcrfioa of  ihe  Indians  in  New- 
ACommemorstionofKingr/;4v/;!  England:    by    m  Sliot,   and  Mr. 
his  Inauguration.    In  a  Sermon,  By    M^yhew.  ^^^ 


at  the  Trinting^pre/s  I?)'  the  Exchange. 


A  Congregational  Church  is  a  Ca- 
tholick  Vidble  Church.  By  ^arnucl 
Stone  in  New-  England. 

A  Treatife  of  Polftick  PowerSj 
wherein  feven  Qatllbr.s  are  aafwcred, 
1  Whereof  Power  h  made,  snd  for 
what  ordained,  i  Whether  Kings 
and  Governors  have  an  Abfoki*:^  Po 
wer  over  the  People,  g  ^Vhsvhci 
Kings  and  Governors  be  iubj  :6t  co  the 
Laws  of  God,  or  the  Laws  ofthci" 
Country.  4  How  far  ih^  People  are 
to  obey  their  Governors.  $  Whe-^her 
al  the  People  havc,be  their  Governors. 
6  Whether  it  be  Lawful  to  depofe  an 
tni  Governor.  7  What  Confidence 
is  to  be  given  to  Princes. 

The  CompalTionate  Samaritan. 


T) 


D:  ^ibbs  on  the:  Philipplans. 

f^ox  Vacifioa  ^    or  a  Pc:fwalivc  to 

eaci 

Di  Prt/?o»i  Slims  fubmiflion,  and^ 
Sntan    Oy»-'ithro'.v», 

Pioui  Mins  Pr.Vdice  in  Parliament 
tii^e. 

E^ififfs  Miliary  Difcipline. 

The  ImniouaUty  oi  Mans  Soul. 

The  An?coir»iil:  Anatomized. 

TheBiihop  oiCanUibiirfs  Speech 
on  the  Sc^.Sold. 

The  King*s    Speech  on  the  Scaf- 
'  fold. 

A  Looking  Glafs  for  the  Anab&p- 
tifts. 

ii'o^dwards  Sacred  Ballance. 

D..  Orven  againil  Mr.  Baxter, 


ERRATA. 

In  the  (Book  of  Unheltef,  Or^  Want  of^adine^.  Sec, 

P^g^)  7*1'  ??  fo^  them  r.  you,  p.  9.  /.  13.  for  good  r-  God,  p.  19.  L  xi.  fet 
your  r.  their,  p.  30./.  iJ^.for  dicr.  do^  p.  36. 1.  B.for  Apoflle  r.  Difciples, 
f.  38, 1,  i.forhisr.  its,  p,  94./.  1$.  /or  an  equal y.  as  equal,  in  that  dmcptdt 
3  laft  ^  one  thing  twice,  p.  lOg.  /  9  for  condcmnins;  the  a  condemnation  of  the 
ibid./,  ii./ijrfpcaksinr.  fpcaksof,  p.  10 j./.  13  /by  put  off r.  put  cfFs,  ibid. 
I.  as./orprcmilcsr.promifes,  p.  106  /.  ii./orther  their  peace,  ibid./.  lO.  for 
prince  r.  promifc,  ibid-  /.  i^for  upon  clecr  eviedence  r.  that  you  muft  have  deec 
evidence,  p.  107.  /.  j  i.for  as  bonds  r.  as  to  fufFcr  bonds,  p.  1 10.  /.  3.  /or  that  unto 
r.  you  unto,  p.  1 19.  /.  28.  for  has  need  r.  had  need,  p.  x  18.  /.  13.  for  To  as  r.  fo 
much  which  p.  124.  /.  i2./br  thereof  r.  therefore. 


^«  the  ^oohi  of  ^ot going  to  Chriftfor  Salvation,  a  great  Sin* 

PAgei,  I.  31. /or  affedion  y.  affcdions,  p  5./.  16.  for  ignorantly  r,  ignor- 
ance, p.  14.  /.  a.  for  the  pardon  y.  thee  for  pardon,  p.  20.  /.  1 6,  for  would 
r  ftiould,  p.  26.  /.  I. /or  tbefe  ire  r.  there  arc,  p.  3i./.  i7'  <t  can  make  a  com- 
ma, elfc  y.  that  yon  can,  thtn  read  p.  46./ti5./by  jubjedsr*  fubjeds,  p.  7^-/-  7. 
/by  1  ftiall  as  y.  as  I  (hall,  p,  10 1. /.  30. /(jy  hate  r.  hath,  p.  1 14  ^  '  »•  /<i>^  God 
(hould  y.  that  God  fhould,  p.  1 1 5.  /.  2$,  for  tcknowledg  U  o«r  r.  acknowledg  our 

p.  110./.  io./bnbrcer.tbird.  ' 

^  -*  D  THE 


r 


THE 

CONTENTS 

O  F    T  H  E 

Treatife  on  >J^^r;^.   i6.   14* 


Pape 

o 

CH  A  P.  I-  T/:?e  fervency   of  Cbrifls    love^ 
The  di^jificn  of  the  7exU  Tfx  Text  reconciled 
vvith  I  Cot.  1$.  S' and  John  20.  24-  What 
Taitb  is  in  general     ^cw  this  Taitb  h 
difiinguUhed:    i.  lItjioricalTaith.2.  Temporary 
cpaitt     Why  fo  called,  5-    ^^^^^^   ^  "Miracles,^ 
This  is  of  Two  forts:  Firft,  Am^e.  Secondly,, 
Vafii^e.    ^^Jufnfymg'Fait}''  WhyfocaUed.     1 
Chap    2.      Wl^erein  Hiftoncal  and  Sannng  'Faith 
apree-'andvpherein  they  differ.    Wl?e'rein Tempo- 
rary  and  Saving  "Faith  agree  v   and  voheretri. 
they   differ.  What  that  Taiti?   is,  of  vplnch  t}je 
njnhehef  here  upbraided  is  a  voant.     What  kjnd 
of  Vnbeliefthis  is..  .     ^,        ,.       .    -^^ 

Chip.  3.     What  upbraiding  ^^  ViT^'''%'VL 

\     An  Ohiemon  Answered.     Unbelief  agatnft  aUtl?e 

Attributes  of  qod.    The  heftvpaytodealvpithVu' 

belief  is  upbraiding  it.  I^ 

Chap.  4    Application.    Letuschtd^ourfelves  for 

cur  Vnbelief.    Several  Objenions  anfvpered    2^ 


rtfa 


The  Contents. 


I 


Page 

Chap.  5.  TheVoUrine.  The  ^ea fans  of  it  :  i, 
^ecaufe  this  Reproof  of  Cbriji^s  is  an  excellent 
means  to  take  avcay  Unbelief.  2.  ^ecaufe  Unbelief \ 
isagreatfm:  Fn^^jComparatwely  :  Secondly, 
In  it f elf  i  as  being,  i.  T>ireUiy  oppofite  to  the 
end  of  the  Latv  :  2.  Oppofite  to  the  Jluthority  of 
the  Lawgwer  :  3.  Oppofite  to  the  Principle  of 
Obedience,  which  is  Lo've.  Unbelief  in  a  iveal^ 
degree  vporfe  in  a  ^elecnjer  ,  than  in  a  wicl^d 
man  in  its  full  power  ^  and  that  upon  federal 
accounts^  3 1 

Chap.  6.  Application,  i.  T  he  former  ^xhor* 
tation  continued,  viz.  To  chide  our  f elves  for  our 
Unbelief,  2.  This  jpeal{f  the  happy  condition  of 
the  Saints*,  they  are  ne-ver  upbraided  with  what 
Chrifl  hath  done  for  them,  but  when  they  will  not 
have  more  from  him*  An  ObjeUion  Anfwered* 
3.  Then  total  Unbelief  is  very  bad.  40 

Chap.  7«  The  Tlnrd  ^eafon  of  the  DoUrine  ,  viz. 
^ecaufe  the  caufe  of  a  dull  ^aith  is  exceeding  bad. 
Unbelief  the  Iffue  of  fever  al  Sins  :As  FJrfl,  ^oUy'j 
and  that  of  oppofite,  i.  To  knowledge,  in^ive 
Particulars  :  2.  To  Wifdome.  Secondly, 
Slownefi  of  heart  j  which  imply es  Three  things  : 
I.  Slothfulnefl*  2.  ^ach^ardnef*  3.  DhU-' 
nefi.  Thirdly,  Hardnefi  of  ^eart  :  The  ^x 
prefftons  of  which  in  Scripture  fignifte  Two 
things:  i*StubborneJS.  2*Senfeleffnefi,  45 

Chap.  8.  Application.  T<^e  heed  of  ^acl^" 
wardheji  to  ^eleeve.  61 

Chap,  9.  A  fourth  Sin,  of  which  Vnbelief  is 
the  Iffue,  Viz.  T)ifordered  Joy.  This  binders 
^aith  'y  I.  ^y  the  T,xceji  of  it  :  %.  'By  the 
Sweetneji  of  it.  The  ^our^j  %eafon  of  the 
VoUrine,  Viz.  ^ecaufe  the  ^ffSs  of  Vnbelief 
are  fo  had.  66 

— ~____^^        D  2  Chap.  10. 


; 


1 


1  he  Contents. 


I! 


Nil 

ii 


,    it  . 


Page 
Chap.   lO.     Appl^carion.    i.    Then  th a  Anger  and 
ho've  ofChrift  may  flan  d  together 'f  i.  After  Con- 
i^erfioti  12.  '^hich  more  before  Converfton  :  3.   At 
the  liifl  day,     Ul'e ,  2 .  Confidtr  what  it  will  come  to , 
that y OH  are  fo  ha- diy  drawn   to  bdee've.    life,  3*  1 
^ence  learn  the  ^\eafon  oj  the  Reproof es  you  meet  • 
with  from  Chrift.     Ufe,  4.  It  is  then  the  Duty  of 
^Minifiers   to  Chide   and  ^jprove  fharply  ^nbe^ 
lee-jing   Chriflianf  70. 

Chap.   II.      Ufe   5.  ^j   pjrfwadcd  to  be  quich^of, 
Hearings  when  Qod  (peal^r  to  you  of  Comfort*  JVe\ 
fl^ould  be  foready  tobdeea^^e  :    i.  Ar  that  even  the: 
leafl  i?itima:':on  fhould  be  amotin'e  tons.     2.  As\ 
ever  we  were  to  fin,     3.  As  a  guilty  Con^cie.ice  is  \ 
to  ap^r^bend  the  wrath  of  Qod.  4,.  A  r  we  are  to^e' 
leeveihe  Will  of  Qad  in  any  thing  we  arc  to  do  for 
him,     5.   As    we  were  at  our  fir  ft  Converfion* 
6,  As  pr.fumptuojis  men  are  to  apply  Comforts 
to  themselves,     ?•  As  a  ^ool  is  to  beleeve   what 
be  hearsy  without  Examining  it,     8.  A.r  Qod  is 

77 


to  give. 


Chap.   12.     The  former  Exhor ration  continuedtoi 
endeavor  for  a  prowpitude  to  beleeve.  Some  have 
this  §(uich^ie{f  of^aithfrom  their  firfl  Converfion'A 
Others  attain  to  7t  by    ind^flry  under  the  meanfi 
vchich  Qcd  affords.  Motives  to  endeavor  for  this\ 
^eadhh'fi  of  ^aith  :  j,  Herein   principally  liefi 
their  love  of  Qod,  2.  ^''i)ery  good  thing  fpok^n  of  in  j 
tbeQofpelis  toyou^    An  OhJQ^'xow  Answered,  3.-J 
^0  hurt  can  poffibly  come  to  you  by  being  forward 
to  beleeve,  Ob;ed^.     Anfwered.  4.     There  is  no 
ground  for  their  bacl^ardnefs  to  beleeve.  An  Ob- 
j^Ct,     Anfwered.  92 

Clap*  1 3.     Helps  to  attain  a  readinefi  in  beleeving, 
I .  Coyjfider  thegreatnefiof  the  fin  of  bang  hac^ard 
tobelee*i>e.    2.    Vnderflfand  ppel  the  Covenari.t  tf 
^^^  Qrace^ 


The  Contents. 


Page 
Qrace*  Trve  things  in  this  Covenant ^  vohicb  being 
jmderjiood  wil  md-i^.a  man  apt  to  belee^e.  Firft, 
ThsloveofQod'',  which  kj  i.  ^ree.  2.  ^ounti" 
fuU  Secondly,  The  engagement  of  Qod*  5^.  Qet 
the  love  of  Qod>^  4.  hive  much  the  life  of  'Faith,  5. 
^enyyour  own  reafon  and  undirfianding*  6.  ^ray 
forthe  fpirit  of  Jefuf  Chrifi,  The  excellmcy  of  the  I 
fpirit  of  a  Chriftian  lies  in  a  readinefito  heleeve,  lAn, 
obyM .  Anfwered.  A.  6.  life,  The  love  of  Qod  is  ex'^ 
ceeding great  to  ^eleevjrf.  no 

/sJ^ai^.'^Jii^  Jj^^^f  J)/5v^fi^,S  -^M-.^i/)  ,-m^Ak£ 

THE 

CONTENTS 

O  F    T  H  E 

Treatife  on     i  Tim.     r.  15. 

Page 

CH  A  P.   I .     The  tvordr  opened.     The  fir ji  Vo- 
Urine.     Unbelief  a  great  fm.     Fkft,  lure' 
gardofit  felf.  And  that  ai  con fidered.  1.  Ab- 
folutely  ^eing*     ^irfl  Againjt  the  end  of  tl^e 
Law*     I.  Ceremonial'     z*  ^MoraL  Secondly ^Op-^ 
pofite  to  the  Principles-  of  Ob edience.     I  i.   Compa- 
ratiwely*     Secondly  ,   In  regard  of  the   ^erfons 
that  commit  it.     As  beings  i.  Voluntary i     2*  A- 
gainfl  ^ercy,     3.  That  which  brings  great  eviU 
upon  m.]ohni6*  7.  B.  Opened-  1 
Ckap.  2^    Arguments  to  provok^  to  a  beUife  of  this^ 
t  rii.  thy 


,t 


The  Contents. 


* 


T^i 


truth  J  that  Vnheleife  k  {o  great  a  fin.  I.  The  per- 
feUton  of  the  under jianding  lief  in  a  Conformity  to 
all  the  truths  of  Qod.  II,  Tofeei  the  greatnefi  of 
fm  is  the  tvay  not  to  feel  thd  weight  of  Sin.  LIL 
Sorrotv  muft  be  proportionable  to  the  fm.  I  V.  The 
Concomitants  ofbeleiving  unbeleife  to  be  agreatfin^ 
are  many.  i.  It  pal^es  tha  confidence  of  our  ov^n 
rigPjteoufnefiy  and  humbles  the  pride  of  our  hearts. 
2.  It  poil  bring  the  ^eart  off  from  delays  about  be- 
leiving.     An  Objftion  anfwered.  15 

Chap.  3,  Ob j eft.  A  man  hath  no  power  to  be- 
leewe.  Anfwer.  Vnbelief  a  fm  againfhlSl^ture.  ^an 
lojl  his  power  to  beleeve.  Impotency  k  not  the  next 
caufe  of  Unbelief  .  but  jomwhat  elfe.  It  is  the  *Hy- 
pocrify  of  our  hearts  to  plead  this  Impotency.  Jin 
ObjeUion  Anfwered.  Qod  accounts  it  a  Qlory  to 
himfelfy  for  m  to  tak^him^  vphenvoehavi  tried  all 
other  means*  Objeft.  1  do  nothing  but  fin^  andis 
it  a  fin  for  me  not  to  belie^ve  ?  Aiifwer.  23 

Chap.  4.  The  Anfwer  to  the  former  GbjeUion  conti- 
nued. I.  Sinners  are  the  objetf  of  J  unification. 
2 .  SanUification  is  not  neceffary  to  the  Offence  of 
^aith.  3.  When  we  come  to  Jefm  Chrifi^  we  are 
not  accepted  for  the  dignity  of  any  worl{^we  have 
done.  4.  ^either  are  we  received  to  pardon  upon 
the  condition  of  worl{ing  for  future.  $'  The  pre- 
fence  of  good  work/  is  not  neceffary  to  mak^  ^aith 
faving.  37 

Chap.  5.  Objeft*  ^l^one  under  the  command  of  Relie- 
ving but  they  that  do  believe,  and  they  that  do  Re- 
lieve are  not  guilty  of  the  fm  of  Vnbeliefy  they  that 
do  not  believe  are  not  under  the  Command,  and 
therefore  fin  not.  Anfw.  Two  things  in  a  Com' 
mand.  i.  The  matter  cammanded*  z.  The  Au- 
thority commanding*  And  fo  two  waies  of  being 
under  a  Command*  42 

Chap.  6. 


The  Contents 


Page 

Chap.  6.  Three  fortf  of  men  guilty  of  this  fin  of  un- 
belief, to  whomthh  Exhortation  is  direUed*  i .  Qrojl 
Sinners*  2.  Such  as thinh^itmough  to  leave  fm, 
andgonottoChrifl.  3.  Such  as  would  believe ,  but 
do  not,  bccaufe  they  dare  not.  48 

Chap.  7.  Objed^.  How  can  unbelief  b2  fo  great  a 
fin,  feeing  it  arifeth  from  Ignoranci?  Anfw, 
There  is  a  double  ignorance*  Seven  Cleans  of 
ConviUion  that  Vabelief  is  fo  great  a  fm*  i .  Con- 
fider  the  Commandment  and  Law  of  ^aitb.  Here' 
in  are  four  things  to  be  confidered,  i .  The  ^"{ind 
of  the  thing  commanded*  2*  The  Attributes  of  Qod 
fromvphicb  the  Commandmmt flows,  and  which  are 
manifold  in  it*  3*  Thel^ind  of  the  La^  that  is 
brof^en*  4.  The  Condition  of  the  Q^erfons  under 
that  haw,  54. 

Chap.  8..  The  fecond  Means  ofConviBion  that  Un- 
belief is  fo  great  a  fm,  viz>  The  Coiiftdiration  of 
the  eviUthat  Unbelief  doth  tfs.  The  third  MeanS;, 
^ix  the  thoughts  ofthefe  things  i^pon  your  Hearts*. 
A  difficult  thing  it  is  to  bring  our  Souls  to  Medita- 
tion', and  yet  more  dffi  cult  to  bring  them  to  medi- 
tate upon  our  own  fms,  and  the  great  nefl  of  them;-, 
and  moft  difficult  to  h^e:)  it  in  our  hearts,  that  it  is 
a  great  fm  not  to  go  to  Chrijt  bylFaith.  69 

Chap.  9,  The  fourth  Means.  Regard  not  what 
Senfe  and  T\eafon  figgefl*  Two  things  go  by  the 
immeof^eafon*  i*Innate  principle r*  2*  i)ifc0urfe 
and  deduced  one  thing  from  another*  The  fifths 
MeaiK.-  Labor  to  beleeve.  The  fixth  Means.,  ►S'ee^ 
to  have  the  Spirit.  Obje^.  I  have  not  the  Spirit 
of  prater^  and  therefore  cannot  asl^the  Holy  Qhoji. 
Anfw.  The  feveuth  Means.     Qetloveta  Qod.        \ 

77 
Chap.  10.     Bod:.  I  L     Though  the  fin  of  Vnbelief 

be  very  great,  y  et  it  if^  pardonable.     Tl?e  T>oUrine 


\ 


The  Contents. 


Page 

tfpenedi  and  proved,     i .  (jod  hath  pardoned  Unbe- 
lief.    2.  Qodwil  pardon  it,  87 

Chap.  II.  The  ^eafonr  of  the  T>oHrine*  i.  0- 
thi^rvoife  no  ^kjl)  can  b '  faved.  2.  ^nhHief  is  not ! 
the  Sin  againft  the  lAoly  Qhoft*  3 .  Qodgives  even ' 
to  Unbelievers  ajfurance  of  Salvation.  4.  The  par- 1 
don  of  this  fin  doth  in  a  fpeciall  manner  redound  to] 
the  Qlory  of  Qod.  Application,  ^e  perfwaded 
that  unbelief  if  pardonable,  100 

Chap^  12.  *^  fif^h  ^eafon  of  the  VoUrine  :  Tor- 
giviaefi  of  this  fin  vporkj  moft  upon  the  Heart,  The 
former  TJje  continued,  to  perfwade  that  Unbelief  is  j 
pardonable,  T/>>e  benefits  of  believing  this  truth  are 
many,  <Pauls  example  in  this  cafe  propounded  to 
be  £onfidered,  life  2.  To  Qlorifie  Qod  for  the  par" 
donoflJhbelief*  Ufe  3.  Confolationto  two  forts, 
1*  Such  ashave  negleUed  the  offers  of  Qrace  and 
now  have  none,  2.  Such  as  fear  Qod  doth  not  love 
them,  becaufe  they  arefo  hardly  brought  to  believe  on 
and  love  him.  113 


OF 


I 


■■«« 


^«  ■  II I 


1 


m-i    ■»'■    I  I       ■>■ 


"^""T 


UNBELIEF 

O  K, 

The  want  of  Readinefs  to  lay  hold 
on  the  comfort  given  by  Chrift^ 

Mark,.i6  -4. 

afterwards  He  appeared  unto  the  Eleyen^  as 
they  fat  e  at  meat^  and  upbraided  them  with 
their  unbeliefs  and  hardnej^  of  heart,  becauje 
they  belieyed  not  them  which  had  jeen  Him 
after  He  was  rifen. 


CHAR    I. 

The  fervency  of  Cbrijislove,  The  dvvifton  of  the 
Text.  The  Text  reconciled  with  iCor.  15.  5. 
and  John  20.  24.  What  ^aith  is  in  general, 
Tlcw  this  ^a.ith  is  dijiinguifijed :  i.  Hifhorical 
^aitfj.  2.  Temporary  ^aith.  Why  fo  called. 
5.  ^aith  of  Miracles.  This  is  of  Two  forts : 
Firft,  ^mve.  Secondly,  <Pafii^e.  4.  Ji^fti- 
fying  ^aith.     Wbyfo  called. 

#*-l?*^'l'**  H  E  Evangeliil  John  faith  of  Jefus 
4?*4?4'1?'*'**    Chrift,  in  the  13  Chapter  and  the 

I  yerje,  T  hat  halving  loved  hfs  Vif- 
cipkfy  he  loved  them  unto  the  end : 
that  is,  vehemently :  or.as  much  as 
could  be^for  fo  that  phrafe  ta  7iA#- 

11  X  .     1.  ^      (untotheend)  is ufed  (proverbi- 
ally) m  the  Scripture.  In  Tfal.sB.v^c.lamiroubkd, 

^^%r- ^ C  lani 


^   k    |i.p     !■   w^'Ui  ^1  a'     I. 


0/  Unklief;  Or,  t/;e  u^^wt  ofreadinej? 

lam  hovoed  dovon  greatly j  Cit^D-lir  faith  the  He- 
brew text  )  which  the  Greek  tranflaces  I'iat  ti'a*? ] 
linro  the  end.  And  in  Q^pi.74.i;er/.  i.  O  Lord^  thou 
bufi  Ccijl  ui  off  for  ever  :  or  altogether ,  as  the 
word  nyj^  bears  it.  For  ever,  unco  the  end,  and 
altogether,  are  all  one.  He  loved  them  (therefore) 
unto  the  end*,  that  is,  as  greatly  as  he  could  love 
them :  ^or  greater  love  than  this  could  npnejhivpy 
Hjan  that  he  fhould  lay  dovcn  hk  life  for  his  friends^ , 

Job.JS.is* 

The  fervency  of  the  love  of  Jefus  Chrift,  appears 

in  this,  (which  my  text  relates)  That  when  he  was 
rifen  up  fromthe  Dead,  and  his  Work  was  done, 
he  doth  not  go  to  Heaven,  but  ftayes  on  Earth,  (  a 
place  not  fit  for  fo  glorious  a  body)  and  converfeth 
with  his  Difciples,  and  that,  not  fo  much  for  his 
own  honour,  (to  prove  himielf  not  to  be  held  by 
the  bond  of  Death)  as  for  the  ftrengthning  of  their 
Faith. 

In  the  day  of  his  Refurreftion,  he  appeared  five 
times,  as  the  ftory  faith,  like  one  that  could  not  be 
out  of  their  company  j  Arid  chough  he  ever  found 
fomething  or  oth«r  among  them,  that  juftly  made 
himtowith-drawhimfelf,  yet  like  a  tender  lover, 
who.when  he  is  gone,  comes  back  again  :  and  when 
he  hath  taken  up  a  refolution,  breaks  ir  again,  and 
returns,  and  goes  through,  and  knows  not  how  to 
go  away.  As  (Paul,  (PW.  i.  23, 24.  chofc  rather  to 
be  doing  of  good  to  th^  Vhilipianr,  than  to  be  in 
Heaven,  which  was  bell  of  all.  So  you  fee  Chrift, 
here  (  which  example  (P^af  followed  ')  he  had  ra- 
ther be  with  poor  Saints,  than  be  witn  the  Angels 
in  the  fulnefs  of  his  glory. 

Hefirft  of  all  appeared  unto  fome  of  his  Dif- 
ciples, which  were  of  an  infer iour  ranck,  meaner 
Chriftians,  ^lark^iC.  ip.  And  now  the  text  faith. 
He  appeared UEttothem  all :  naiiiely,the  Apoftles : 

Aad 


■■  .f^    ■.\  -it. 


tQ  lay  hold  on  the  Comfort ghen  by  Chf  ifi. 


And  he  did  it  on  purpofe,  principally  to  this  end,  i 
Thaclo  his  ApoHies  mighc  be  prepared,  by  their 
teltiniony,  for  a  more  full  receiving  of  the  truth  of 
his  Kciurre<^ion,  when  ic  fhoiild  be  made  known 
unto  them.  Our  Lord  principally  aimed  at  the 
filling  of  his  Apofties  with  the  Faith  of  him,  whom 
they  were  to  breach  abroad.  But  he  jfirft  of  all 
begins  with  the  revealing  of  himfeif  to  Women, 
Cluiftians  of  an  ordinary  ranck,  for  there  is  no 
Member  in  the  Body  of  Ciirift  that  can  fay  to  ano- 
ther, He  hath  no  need  of  him  :  the  eye  cannot  fay  to 
the  foot  y  I  hu've  no  need  of  tl^e,  i  Cor.  12.  21.  And 
therefore  ^aul  doth  profefs ,  that  even  Women 
were  his  helpers  in  the  Work  of  his  Apoftlefhipjin 
%om*i6.6^  As  when  the  Sun  dothfirft  of  allap* 
pear,  itfeems  but  little  to  what  it  doth  at  noon- 
day j  It  comes  at  firflas  it  were  peeping  into  the 
World,  that  afterwards  it  may  fhew  its  ielf  in  all 
its  glory  :  So  commonly  do  great  and  mighty 
truths,  the  great  matters  of  Salvation,  they  are  firft 
of  all  revealed  to  fuch  as  one  would  not  think 
fhould  know  any  thing,or  be  of  the  counfel  of  God, 
and  then  afterwards  to  others. 

He  comes  and  appears  unto  his  Difciples  when 
as  they  were  together,  I  fay,  when  they  were  toge- 
ther. They  weie  together  the  firft  day,  (  which 
now  we  celebrate  as  our  Sabbath  )  and  five  times  in 
that  day  was  Chcift  an^ongft  them.  That  is  the 
Proportion  which  you  are  to  look  at  ftill ;  to  have 
fiye  times  as  much  in  one  of  thefe  dayes  as  in 
any  other  day ,  though  you  be  n:  uch  in  your  cloffets 
andprivateAddreffes  unto  God. 

When  the  Saints  are  together,  then  he  comes :  \ 
becaufeallGrdce,  and  Mercy,  and  Truth,  it  comes/ 
from  the  Church  to  partiailar  perfons,  from  the! 
Society  of  Saints  to  others  that  yet  are  not  called, 
though  elefted  of  God. 
]■     .  C  2  They 


\ 


i 


Of  Unbelief;  Or^  the  Ti^ant  ofreadinef?. 


They  now  being mec  together,  Chrift  comes  in. 
the  niidll  of  thenij'^chac  fo  they  might  he  ail  helpers 
to  one  anochers  Faith  :  And  if  any  of  them ihould 
fay  afterwards,  ^ut  vo^  it  indeed  tbs  Lord  who  vpof 
\  (lain  ^  They  might  fay.  Tea,  andjyea,  and  >ea, until 
fuch  time  as  their  unbelief  were  cryed  down.  That 
is  the  benefit  of  anAffembly  of  Saints  or  Chiiftians 
meetinc  together,  that  they  are  to  be  as  helps,  and 
witn-^ffes,  and  confirmer s  of  the  Faith  of  one  ano- 

ihwi:.  ^  ,  „ 

But  that  1  may  draw  nearer  unto  the  text.     He 
that  when  he  firft  of  all  met  with  them,  cryed  no- 
ihnig  eli'e  but  (peace,  peace,  Luk.  24. 3<5.     H4s  heart 
was  full  of  Love,  and  his  lips  were  full  of  Grace, 
(  on- Evangelift  reports  that  hefaies,  AU  powers 
lirventomemnAea^vm  and  tn  ^artb,  Matth.  28. 18. 
wh'ch  was  as  if  he  fkould  have  faid  m  this  manner, 
I  was  with  you  in  humblenefs,  and  meanneis,  and 
in  the  want  of  all  things:    I  had  nottvbereontolay 
;;iv;jeaa,Matth.8.20.  1  could  do  nothing  for  you: 
It  was  Che  tim.e  of  my  Sufferings :     But  now  I  can 
do  what  I  will,  and  what  I  can  do,  I  will  do  for 
vou  -^     He  that  came  thus  fpeakmg  to  them,  now 
the  text  laich,  comes  upbraiding.    And  wh.t  is  the 
caufeof  it  >    The  text  eels  you,  it  was  thejr  unbe- 
Uef  and  hardnefs  of  heart. 

You  may,  if  you  will,  dillribuce  or  break  the 
Text  into  thefe  parts : 

I.  You  have  herea  Charge,  and  the  Ground  of 

5  1,  Unbelief,  and 
The  Charge  is.  double,^  ^.  'Hard7Jefi  of  "Heart. 

The  g^ro^/ni  of  it,  is,  ^ecmtfe  they  did  not  belie-oe 

2.  You] 


It. 


themvohichhadfeenhim  after  be  tvatrifen 


to  Uyhoidon'ihe  Comfort  given  hy  Chrlft, 


2,  You  have  the  perfons  upon  whom,  or  againft 
whom  che  Charge  is  made,  Ibe  12,k<vm* 

-3.  You  have  che  Aceuler*  ^i:  did  (  the  Text 
faith  )  upbraid,  them  :  lie  didy  that  is,  Jefus 
Chrift. 

Before  I  can  come  toany  Inilruftion  orDoftrine, 
/Iniuft  firft  of  all  clear  the  words  (from  one  text) 
in  which  there  is  difficulty,   and  fceming  contra - 
diftion  to  other  places. 

/  Here  the  Evange lilt  faith,  That  he  appeared  to  I 
'  the  Eleven.  The  Apoftle  ^aul  in  i  Cor.  15.5.  faith,  I 
That  hs  vpof  feen  of  the  TrveUje*  And  if  you  look  in- 
to7^l>/2  20.  24«  youlhall  find  that  T^a-;2^  was  not  \ 
prefent :  So  that  indeed  there  was  but  Ten  :  Judas  I 
being  gone  to  bis  ovonplucc^  Afts  i.  25.  there  was 
but  Eleven,  left :  ^athia^  was  not  yet  Chofen  : 
^Tbomof  he  was  away  when  Chrifl  appeared  to 
them  :  How  therefore  is  it  faid  that  he  appeared 
to  the  Eleven  ? 

For  Anfwer  to  this  in  a  Word :  Either  Taul  doth 
fpeakofall  the  Appearances  of  Chrift,  and  not  of 
this  one  :  Or  elfe  ^aid  fpeaks  by  way  of  Ant:  cipa- 
tion:  an  ufual  Figure  in  Scriptures,  whereby  in 
I  the  ftory  of  things,  that  is  fee  down  together,which 
'  fell  out  feveraliy.  As  for  example  j  in  ^ew. 35. 29. 
ye  have  the  deaih  of  the  Patriarch,  whom  yet  you 
findtobealive,  (jen-  37.  35.  There  is  none  that 
knows  the  ftory  of  the  Scripcure5but  knoweth  this  : 
that  places  are  oft-times  called  by  thofe  Names, 
which  they  had  not  then  ,  but  afterward.  The 
Writers  of  the  Scriptures  (for  the  better  under- 
fl:anding  of  them  )  do  give  places  thofe  Names, 
which  they  then  had,  when  they  wrote  j  though 
they  had  them  nor  at  the  time,,  when  they  v/ere  iirft 
\  faid  to  have  them. 

The  num^ber  of  the  Difciples  was  commonly 
known  to  be  Eleven :   And  becaufe  the  whole  Col- 
ledge,  I 


6         OfUnheli  ef;  0  r,  the  T^ant  ofreadinej? 


I  ledge,  or  Society  had  that  number  ^  therefore  Lw^e 
faith  Eleven,  ^atbiof  was  afterwards  added  to 
them,  when  as  this  was  recorded  by  Taul,  and 
therefore  O^aul  he  numbers  Twelve. 

The  thing  that  I  have  taken  this  text  for  at  this 
time  C  I  fay  at  this  time  )  is  a  little  to  fhew  you 
how^ill  fefusChrift  doth  take  a  littic  Unbelief  at 
the  hands  of  his» 

*He  upbraided  them  becaufeaf  their  ^nbeli^. 

And  that  I  may  fhew  you  what  Unbelief  is,  and 
what  it  is  that  is  here  upbraided,  I  nmft  Firft  of  all 
fhew  you,  what  that  Faith  is  whereof  Unbelief  is 
a  want. 

And  Secondly,  I  muft  fhew  you  what  kind  of 
want  that  Faith  is,  which  is  here  meant,  which  is 
here  upbra'ded.  1  fhall  be  as  brief  as  poflibly  1  can 
in  all. 

In  the  General.  Faith  is  that  whereby  we  do 
gi^e  credit  to  what  God  faith  as  true,  and  that  be. 
caufe  he  faith  it. 


This  Faith  it  is  di- 
ftinguifhed  into 


1.  Hifiorical^aitfy^ 

2.  Temporary 'Faithj 

3.  ^aithof^iraclef^^iidth^t 

4.  tvhich  if  Saving  or  Juftifying 


Thefe  are  not  Four  Species ^  or  kinds  of  Faith : 
but  they  are  Four  Significations,  or  Ufes  of  the 
term  Faith.  For  as  1  fhall  fhew  you  by  and  by,  all 
thefe  may  meet  together  in  on€  and  the  felf  fame 
fubjeft:  even  as  that  Soul  which  we  call  Vegeta- 
tive, (or  life  which  is  m  Plants)  and  that  Senlitive 
Soul,  which  is  in  Beafls,  is  in  man,  but  yet  wrapt  up 
ia  his  reafonable  Soul.  So  all  thefe  I  fay  do  make 
but  one  Justifying,   or  Saving  Faich  foraetimes : 

aad 


to  lay  hold  on  the  Comfort pven  by  Chriji. 

and  therefore  are  notdiftiiift  creations,  or  jfferw 
ofFaich.  I  ftiall  f peak  a  little,  and  buc  a  little  to 
every  of  them. 

1.  ^iftorical^aitby  is  a  believing  thofe  things 
to  be  true,  which  God  reveals,  and  makes  knovirn  : 
And  itgoes  no  further. 

2,  Temporary  ^aith^  adds  unto  the  affenr,  an  in- 
ward fenle,  or  tafte :  a  love,  and  an  aiFe^ion  to 
Gods  revealing,  and  to  the  things  revealed.  It's 
called  a  Temporary  Faith  by  the  Holy  Gholt. 

i«  Becauie  the /iffent  is  tofuch  things  as  the 
times  will  bear.  If  times  tfe  for  crying  down  of 
Chrift,  then  Temporaries  will  be  for  that :  Ifitbe 
for  crying  down  of  Ordinances,  and  the  bringing 
in  of  the  Kingdom  of  theSpirit5(an  oppofition,and 
a  great  one  to  the  glory  of  Jefus  Chrift  )  then  they 
are  of  that  Faith:  Look  what  the  State,  and  Times 
do  favour,  that  a  Temporary  Believer  conforms  his 
content  unto. 

2.  Or  elle  it  is  becaufe  he  hath  his  Affent  and 
afFeftions  unto  truths,  but  by  fits,  and  at  times : 
W her ea s  Salving  Vaitb  is  a  life,  <^al  2.20.  1  Ih^e  by. 
the^aithoftheSonofQod,  Temporary  Faith,  it's 
like  unto  a  dew  that's  licked  up,  and  nor  like  unto 
I  Water  that  comers  from  a  Fountain,  which  is  not 
licked  up. 

3.  Therefore  it  is  but  Temporary  ^becaufe  it  lafts 
not  long  before  the  heart  grows  to  be  as  dark,  as  it 
was  before  it  did  affent :  and  as  dead  hearted  to 
I  God,  as  it  was  before  it  did  ieem  to  have  lome  fe- 
cret  inward  tafte  of  the  things  of  God.  Of  fuch  1^ 
theie^Ifuppofe,  the  text  *He[?. 6.4,5,  fp^ak?,  and  I 
ftiail^give  t  hem  this  r eafon  of  it.  For  whatf oever 
is  there  faid^  might  be  found  in  ^alaam^  vpho  lon)ed 
the  v^a^es  of  unrighteoufnefi^  and  perijhed  for  ii*,  as 
the  Apoftle  ^eter  and  Jude  do  fpeak,  2  ^et.2. 15,16 
Judeiu  it  isiVd  concerning  them  in  the Epiftle 


7     I 


to  \ 


8  Of  Unbelief ;  Or^  the  want  ofreadinej? 

to  the  Hebrews,  that  they  were  inlightned :  And 
m^umb*2^*iS^i6.  /Balaam  (the  Witch)  isfaidto 
be  arnanvphofe  eyes  areo^ened^  one  who  heard  the 
vpordf  df  Qody  and  hjiepp  tlje  k2^ovpledge  of  the  moji 
high :  who  faw  the  ojifion  of  the  Almighty  y  f ailing  int,' 
a  Trance^  but  having  his  eyes  opened*  i  hey  in  thu 
Hebf  ewes,  had  fome  talle  :  So  alio  had  Balaam 
jthc  Wkchj'Z^/^mb.as.iQ.  when  he  cry ts  out  inrhis 
manner ,  Let  me  die  the  death  of  the  ''J\-ghteo^j,  and 
let  my  latter  end  belil\e  unto  />>fx.  As  if  he  ihould  have 
faid,  I  will  never  ^ask  a  better  condicion  chin  the 
Saints  have  when  t'hey  are  in  the  eycrs  of  aicn  \i\ 
their  worft  condition,  (  even  when  they  come  to 
die.)  When  the  Sahits  of  God  comes  ro  die,  men 
ufe  to  fay  of  them,  %piv  jhall  he  die,  and  his  narm 
perifl)^  as  they  faid  of  V^ividy  pfal.41 .5.  Let,iaith 
^alaamy  let  what  will  befai  him  a:  his  d^ath,  1  had 
rather,  faies  he,  have  th^  condition  of  fuch,  tiian  of 
the  King  of  ^Moah^  or  any  that  he  cun  put  me  in- 
to. 

3.  ^here  k  a  ^aith  of 'Miracles ;  'and  tha:  is  a  ful 
perfwaiionupon  a  fpecial  revelation  chat  God  will 
put  forth  his  power  to  do  fuch  ihings  as  h-  ha:h 
foretold  fhall  come  to  pafs.  I  fay  it's  a  full  per- 
fwafion.  Jullifj^ing  Faith  (  as  1  fhall  fhew  you  by 
and  by)  lies  formally  in  a  fiducial  aff.nt.  A  man 
may  have  true  Faith,  and  yet  not  be  fully  perf wa- 
ded :  But  a  man  hath  not  the  Faith  of  Miracies^thac 
hath  not  a  full  perfwafion.  And  fo  itV  faid  (  you 
know)  concerning  c4^r^:7^w,  that  being  to  believe 
thathefhouldhavea  S^ed  out  of  the  afhes  of  his 
Child,  he  fl^ggered  not  through  unbelief,  but  was 
fully  perfwaded,  ^om  4.20.  Now  this  Miraculous 
Faith  it's  of  Two  forts  : 

t.  It's  either  AHive^  when  as  a  man  hatha 
peculiar  gift  to  believe,  that  he  fhall  do  fomething 
which  is  above  the  power  of  Nature,  andfecond 

Caufes.  1 


^^^^^^^^^.^p.^— »—        III  I  I        I         I.    I     I    I  I  ^ 

to  lay  hold  on  the  Comfort giVen  by  Chrifi.         9 


Caufes.     Of  chat  the  Apoflle  fpeaks  in  i  Cor,  1 3.2- 
If  I  bad  all  that  ^aithy  fo  that  I  could  rsnifiv^moiinr 

tains :  ^f[i 

2.  Or  elfe  it's  TafiwCy   Wheii  3s  a  n^ah  dotii 

believe  that  he  and  others  {hall  be  made  parcakers 
of  forae  t'uch  extraordinary  working.    An  inllance 
whereof  you  have  in  1/4^/ 14.9,10.  where  it's  fayd 
j  by  Vaul  C  perceiving  that  he  had  Faith  to  beheal- 
j  ed)  Stand  upright  on  thy  feety  and  he  leaped^  and 
r)raU^d,     This  perfvvafion  hath  for  the  object  of  it 
feme  fpecial  revelation  :    for  it's  not  given  to  all 
!  the  Saints.     The  Word  of  God,  as  the  Word  of 
Go  Jft.is  not  the  ground  of  it,  becaufe  that  is  a  com- 
mon  rule  for  all  to  walk  by  :    and  it's  a  promife  of 
God  in  common  to  all.     All  have  not  the  gift  of 
Miracles,  and  yet  al  are  to  lock  after  a  benefit  in  al 
the  Scriptures :  and  therefore  the  gift  of  Faith  of 
Miracles  hath  not  the  word  for  its  ground,  but  fome 
fpecial  re?velacion.     The  Faith  of  Miracles  was  e- 
ver  peculiar  to  fome,  not  given  to  all :  and  there- 
fore it  doth  not  come  by  Saving  Faith,  nor  hath  it 
the  object  of  Saving  Faith,  (  for  its  object)  which 
is  the  Scripture.     As  concerning  the  Faith  of  Mi- 
racles, it's  wholly  ceafcd  as  to  the  introducing,  or 
confirming  of  any  Dodrine.     No  Doftrine  ought 
CO  be  received,  though  men  did  work  Miracles.  1  he 
Doftrineof  the  Scripture  is  confirmed  already  by 
Miracles,  and  needs  no  other  teftimony.    Ko  other 
Doctrinebut  the  Scripture,,  Is  to  be  received,  and 
therefore  there  needs  no  Mii^acleis  for  the  oDening 
of  mens  eyes  to  the  under  ft  andiilg  of  it,  or  lea  ling 
thctruth  of  It.    There  ar^  Miracles  now  wrought 
but  chey  are  invifibleones :  fuch  as  are  the  opening 
of  blind  underftandings,  and  raifnig  dead  hearts 
and,  the  like.     And  they  aregreater  than  the  other, 
even  as  a  Difeaie  oi:  iilnefs  in  the  Soul,  is  harder  to 
be  cured,  than  any  in  the  body.     Were  there  any  I 
D  .  other  \ 


i; 

I 


\ 


I 


10 


\h 


I 

i 


0[){i^k?lkf]  dr^thc'ifMt  ofreadinej? 

\  other  Do&ine  to  be  received  than  whac  we  have  iu 
the  Scripture  {hilling  in  the  leccei,  and  literaiienle 
oficV  then  ch-^re  muft  be  work'ng  of  Miracles.  But 
it^there  Ihould  be  fuch  a  Doftriiie,  it  makes  void 
this  Scripture^  of  which  God  harh  iaid,  itdoibm-\ 
dure  for  ever.  The  Word  of  God  endures  forever, 
and  he  tha:  adds  wertiinto^  Jhall  have  plagues  added  \ 
to  Imrij  Rev. 22. 1 8.  That  is^he  ihali  be  more  plagued 
than  Others,  that  fhall  find  oi;t  aDodrine,  which 
is  not  conta-ned  in  thisBook.  But  of  this  Faith  I 
aeednot  (peak  further  ,  1  have  only  Ipoken  this  ' 
becaufe  it'^s  that  which  mens  curious,  wanton,  foo-r] 
lifh, unbelieving  hearts  look  after.  The  Difiples 
are  not  blamed  foi  want  of  that.        ^ 

4.  There  is  laftly,    ^A  Jufvifying^  or  a  Savings 
^aitb  :  and  they  are  all  one.     There  are  none  that 
havea  Juftifying  Faith,  but  they  alio  are  faved^ 
And  therefore  you  fliall  find  that  the  Scripture 
makes  Jliftification  and  Salvation  all  on^.     Byl 
Grace  ye  are  faved  through  Faith,  ^ph.  7.*  .8.     And 
in  15^^'. 2. 16.  8c  Tit. 3. 7.  Faith  is  faidtobe  juftify- 
ing, nor  becaufe  God  hath  appointed  that  the  ad: 
Ihall  be  accepted  infleadof  the  whole  Law  by  the 
Covenant  of  Grace  :  but  it's  faid  to  juftifie,  becaufe 
it  doth  lay  hold  upon  him  who  died f on  o:irfirir^  and 
rofe  again  for  our  ji^ftificatioyi ,  even  Jefus  Chriftj 
Tvp/w.4.25.  And  it  is  called  juftifying,  objeftively, 
becaufe  it  doth  receive  him  that  dpth  juftifie,  and 
not  becauf^it  dothit  felf  acquit  us  through  Gods 
Acceptation.   This  Faith  is  the  gift  pfQod>,  Eph.  2. 8. 
heworjkslt.     Not  only  by  his  giving  power,  to  be- 
lieve, and  the  aft  of  Faith  coming  from  our  felves 
freely,  but  by  making  of  us  as  well  to  believe,  as 
to  receive  that  powe?,    Joh.  6.  sy^JlUthat  the  fa- 
ther hath  given  to  me,  (li)aU  come  to  me.  And  in  i;er/l45. 
lie  that  hath  heard^  arid  learned  of  the  leather,  comes 
unto  me*    Phil.2.13.  ^ework/botbto  mUandtodo* 

■ ^-    '     "   ^- By 


)     to  lay  hold  on  the  Comfort  given  hy  Chrijl. 


II 


By  this  Faith  a  Sinnei'  goes  to  GodiaJefusChrift 
for  all  things  that  do  belonc^to  Life  and  Sa|yaj^ion^ 
becaufe9fcfheWordofGoct;;^;i;;,.^^^^  .^^^^^'^;^ 


x\ 


To  draw  yet  nearer.     . 


<  '    -     '  ^  J     •'  ^.<     "S 


-"■i-ij 


♦************•*'*♦**'****♦***** 


ti-'^. 


Wherein  Hiflorical  and  Saving '7' aith  agree  j  and 
vpbereintbey  dijfpr.  Wherein  temporary  and 
Sanjing  ^aith  agree  ^  and^  vpheyein  they  differ r 
What  that  ^aith  is,  of  rvbich  the  'Vyihelief  here 
upbraided  h  a  want.     What  kjnd  of  Vnhelief 

this  h* 

HlftoricaiTaithi\ox.\\  digitQ  with  SavingTarih 
in  knowledge  and  aflenc.  None  have  Saving 
Fakhjbuc  chofe  chat  do  know  Goci,  and  the  things 
promifedjChrifl,  and  the  Spirit,  and  Grace,  though 
this  knowledge  be  not  by  the  light  of  Reafon,  but 
i>y  the  light  of  Scripture.  As  the  Sunfhe'v/s  itlelf 
by  its  own  light.;  But  Saving  Faith  differs  from 
Hiftorical  in  this,  T^^^^  itrvorkj  by  love,  Gal.  5.  6. 
Whereas  the  Devils  have  the  other  Faith^  and 
tremble,  as  Jam^s  fpeaks,  7^;7j.2.i9*  rWhich  place 
I  (hall explain  by  and  by.  i:  r  .  j  *  ? 

.^ I  Temporary  ^aitb   agrees  with  Slaving  Faith  in 
this,   That  there  is  an,  affed:ion,    and;  fweetnefs 
found  in  the  t,hings  that  are  revealed.   But  yet  both 
it  and  Hiftorical  Faith  differ  from  Saving  Faith  in 
thefubjjeft:  There  is  none  but  the  Eleaarepar-  \ 
takers  of  the  one*,    -^nd,  therefofre  it's  called  che  ' 
faith  o/(Jpir ^/e^,.Xit. I.I.  8c  Afts  1^3,4,8/  v^j-Tp^ny 
Of  were  ordainejd  to  eternal  Life^  believed*      f  -  • 
It  differs  alio  in  the  eff^c^s.  Sayiiig  Faith  fanfti- 

D  z  lies 


I 


13 


I 


of  Unhiief;  Or^  the  l^ant  ofreadinej? 


I 


lies  and  purifies  J  v4il/  15.9.  Allchereilrof  the  forts 
^f  Faith  n>ay  be  %vhere  a  man  is  in  the  gall  of  bit- 
ter nefs,  and  in  the  bond  of  in^qirry,  as  ir's  f  aid  of 
Simon'Muij^u^t  Afts  8.12,13.  Saving  Fairh  is  a  life, 
QaU  2.  20,  that  is,  there  is  a  n.icural  ronftanc  mo^ 
ving,  and  tendency  of  the  Soul  to  get  out  of  its  felf 
totneLord  JefusChrift  for  all  the  things  that  do 
belong  to  eternal  life  and  Salvation  :  It  minds  hea- 
ven, and  a  man  is  continually  doing  iomething  or 
other  that  way  :  andincaCehe  be  hindered,  it's  a 
death  to  him:  There  follows  a  ficknefs  upon  the 
obfti;uftions  of  the  aftscf  Faith  *,  whereas  fempo- 
xary  Fakh  fs  only  upon  fome  m.ighty  difcovery  ei- 
ther of  Grace  and  Mercy,  which/were  never  heard 
of,  or  unexpe c'led  :  or  of  fpme  Notions,  which  are 
rare  and  fmgular.  As  you  know  it's  lard  concern- 
ing'Hcva4  in  the  Gofpel  of  ^larli'^  thaE^ar/^.6,20. 
he  heard  John  ^uptiji  gladly^  and  rejoyced^  And  in 
John  5.  35^.  it'sfaid, 'ftey  rejoyced  in  his  H^bt  for  a 
feafoyu  The  ground  of  al  that  fweetnefs  which  Tem- 
poraries do  rind,  is  either  the  pleafantnefs  of  the 
iN'otion  (  for  l"e:ht  is  pleafanc  to  the  eye)  Or  elfe 
it  doth  arlfe  from  the  hopes  of  earthly  Profits 
which  may  come  in.  O^  it  may  befrom  hopes  of 
being  delivered  from  wrarh  to  come  only.  But  all 
this  whilt  there  is  fomiething  in  ihe  Soul  that  it 
dorh.love  mote  than  the  truth  :  m.ore  than  the 
things  the  truth  reveals.  A  man,  though  he  be  ca(r- 
ried  on  fti'cngly,  hatliyet  fomewhat  that  will  af- 
terwards byafs.  and  tUrn  his  Soul  to  the  love  of 
other  things  :  Whereas  true  Faith  does fofet  the 
Soul  by  ibve  uponChrift,  as  that  it  hath  none  in 
heaven  but  him.  The  l^afl  Faith  will  not  part 
wirh  hina  ioi  all  the  world.       fi'^  -  --  '  • 

That  Faith^hich  here  they  ai^  fiidlrd  want, 
(their  Unbelief )  k  was  a  want  (  I  befeech  you 
maick  it  )  a  want  in  Saving  Faith.    Theresas  no 

want 


r 


t$  lay  hold  oh  the  Comf&rt^iven  hj  Chrift. 


-:^rr 


13 


want  jnthem  of  Faith  as  it  juftifies,  but  a  want  of 
that  Faith  which  doth  juftiiie :  Their  want  was  in  a 
circumftance  of  the  Ob;e6t  of  ;uftify  fng  Faith.  For 
whereas   before  they  beleeved  in   the  ^ejpalj  to 
€ome,  before  he  was  born,  and  upon  him  As  come, 
in  whom  they  were  well  p leafing  imto  God  :   They 
j  did  not  yet  believe  upon  him  as  one  that  fhould  rife 
I  out  of  the  mouth  and  jawes  of  the  Grave  to  con- 
!verfe  with  them  for  a  feafon,  and  to  endue  them 
with  pbVer  from  on  high,  and  with  the  gifts  of  the 
holy  Ghoft,  and  then  to  go  to  heaven  for  to  perfect 
andcompleat  the  Work  which  he  came  into  the 
world  for.     Their  Unbelief  was  about  the  Qbjeft 
of  their  juftifying  Faith,  though  not  As  that  Ob- 
jeft  juftifie:.    Chriil  as  God  and  man  fatisfying  the 
wrath  of  God,    is  the  Obje(^  of  juftifying  Faith  : 
Chriftjas  man  r ifen  from  the  dead,  is  not  fo,  but  on- 
ly thereby  that  life  and  immortality  which  heliath 
purchafed  is  brought  to  light,  revealed,  and  mani- 
fefted.     For  they  are  blamed  becaufe  they  did  not 
beleeve  (  faies  the  text)  what  was  told  them  :  and 
that  was  this  :    That  Tefus  Chriff  was  rifen  again  : 
Which  in  more  words  is  no  more  but  this  j  That 
Death,  andKell  were  overcome,   and  the  wrath  of 
God  was  fully  fatisfied,  that  hs  had  buried  all  our 
fins  in  his  Grave,  and  that  there  was  a  way  made 
for  us    (even  from  the  worft  cond'tion  fin  could 
bring  us  into)  unto  glory :   fo  that  though  the  De- 
vil might  hurry  us,  yet  not  kill  us:  Sin  might  throw 
us  into  the  earth,  but  we  fhould  rife  again  to  glory. 
This  is  the  thing  now  that  does  belong  to  juftTfying 
Faith.    For  no  man  could  look  for  juftification  by 
Chriil,  that  did  not  beleeve  thefe  when  they  are 
revealed  to  him.     His  Difciples  had  Faith  before, 
and  did  beleeve  fuch  things  fhould  be  done:  but 
BOW  they  were  done,   they  were  blamed  becaufe 
they  did  not  beleeve  chem. 

The 


14         OfUnheUef;  Ofythelpantofreadifiefi 


Thetriuhis,  if  you  do  but  look  into  theflory, 
you  fhall  find  they  weie  blamed  for  wane  of  clear, 
neis  in  Sav'iig  Faith.  That; which  they  had  before 
inaMyllerie,  Chi^ift  does  now  explaui  clearly  to 
chem,  That -he  that  they  hoped  fhculd  come,  was 
..come,  and  was  dead,  and  rifen  again  \  and  they  re- 
ceived not  that.  That  which  he  coldtlieni  was  for 
their  comfort,  and  they  took  not  in  chat.  Tiie)' 
were  exceeding  ilow  th^  TcxtTfaith  to  believe, 
hu\\e  24.  25.  The  Unbelief  that  Chrilt  blanijs  here, 
it  is  a  want  of  clearnefs  in  the  Doftr 'ne  of  our  Sal- 
vation :  A  wane  of  readinefs  to  lay  hold  upon  coin- 
fore  and  the  confokc ion  chac  is  oifered  and  given 
to  us. 

Meer  Unbelievers  therefore  they  were  not  now, 
but  they  were  fuch  as  were  defeftive  in  their  Faith. 

I.  In  the  clearnefs  of  it.  JefusChrift  now  made 
ir  more  raanifeft  than  ever,  that  the  mouth  of ;  Ju- 
ft  ice  which  was  opened  againft  them,  was  now  fhut: 
and  chat  the  Lyon  which  was  in  the  way  of  their 
Salvation,  had  honey  in  themouch  of  him  for  them, 
(if  I  may  lo  exprefs  it  to  y ou. ) 

They  were  wanting  in  ciie  ckarnefs  of  their 
Faith. 

They  were  wanting  alfo,  2ly,  In  the  fulnefs  of 
their  Faith.  For  the  text  tells  you,  L«/(e24.  25. 
That  they  did  not  heleeve  all  that  Moles  and  the  Pro- 
phets fpaf:^  of  him  :  and  here  in  the  Text,  Theyb^^ 
leewed  not  thofe  that  badfeen  him  after  be  wof  rifen><  • 

They  were  wanting,  ^ly.  In  the  comfort  of  their 
Faith  i  for  inL«i^e24.  i7«  (  where  you  have  this 
very  ftory  related  )  he  faith  to  them  as  they  went 
to  ^mmaus  ,  What  manner  of  Communications  are 
•tbefe  that  you  hanje  one  VQitb  another ,  and  are  fad  ^ 

And  then  Laflly^  They  were  wanting  in  thequick- 
nefs  and  nimblenefs  of  their  Fakh,  Luk^  24.  25. 
They  were  Jloiv  of  J^eart  to  bekeve*     Greater  love 

than 


to  lay^  hold  on  the  Comfort  pyf  en  hyChrift.  t  ^ 


llVan  this  Clirift  could  not  fhew,  than  to  lay  down  , 
hisLife,  and  to  wraftle  with  the  bonds  of  Death 
tor  them,  to  iatisfieaU  the  <:laims  of  Juftice  than  j 
■  could  be  made  :    In  rifing  from  the  Grave,  he  did  ' 
break  to  nothing  all  the  Snares  of  Satan,   (  who 
verily  thought  he  had  difpacch'd  him  out  of  the 
way,  when  he  had  buried  him  as  a  Malefactor  :    ei- 
ther that  hefhould  not  have  rifen,  or  not  to  any 
Glory,  or  Reputation  to  men  )  but  by  rifing  again,  j 
Chrift  made  a  way  to  Glory,  which  thould  fo  have  i 
re;oyced,theDifciples  hearts,  that  all  forrow  and  i 
heavinefs  fKpuld  have  ceafed  from  them,  and  they  ! 
fhould  have  triumphed  and  gloried:   that  whereas! 
they  thought  themfelves,fatiierlefs  :    Now  the  Fa- 
1  therof  Eternity,  and  the  Lord  of  Life  was  Rifen,  ! 
and  come  to  them,  not  to  fuffer  any  more,  but  to  j 
diftribucc  abroad  the  benefits  of  his   Sufferings. 
The  want  of  this  Comforc  is  called  Unbelief.    The 
want  of  a  Comforting  Faith  :  The  want  of  a  quick- 
hefs  of  Faivh. :    Th,e  wane  of  a  clearnefs  of  Faith  : 
And  the  want  of  a  fuhiefs  of  Faith  :    And  for  this, 
the  Text  faith,  Our  Lord  did  upbraid  them. 

'  Second'}^  The  Difciples   (  which  is  the  Second 
thing  that  I  propounded  to  open,  f/c^.   The  kind  of 
the  want  of  Faith)  tliey  were  not  altogether  with- 
out Faith,  as  the  Gentiles  are  called  Unbeleevers, 
who  want  the  means  of  Faith  :     Nor  were  they 
Unbelievers  privative ly,  becaufe  that  when  they 
h^^M^^'^^s,,  they  did  not  attend  to  the  Means  of 
Faith ;  For  th^y  wereBeleev^rs,  and  had  not  loft 
their  Faith.,    Chrift  told  ^x^tcr  (who  was  then  pre 
fent,  and  in  him  all  the  reft  of  the  Apoftles  )  That 
the  Gates  of  Hell  fhould  not  prevail  againft  his 
faiths,  Y^a,  accprdiijg:to  their  Opinions  who  hold 
falling  away,  from  Gpace,  This  kind  of  Unbelief 
could  not  cut  off .  their  being  in  a  ftate  of  Grace  : 
ij  For  God  would  npf  .^^ke  .away  his  Grace -(  accor- 
*'       "^^  .   ding 


/ 


■l(M-'*-f 


M.^;^ 


6         Of  Unbelief ;  Or^  the  wan  t  ofreadinefS 


ding  to  their  Opinion  that  hold  a  mans  flipping  cue 
of  a  ftate  of  Grace  is  as  a  bone  rhac  fl'ps  out  of  the 
fockec,  or  as  the  hand  flips  out  of  the  glove  )  For 
mark  it:  They  had  but  little  glimmering  l.ghr  of 
Chrilts  Sufferings.  Some  they  had  from  the  be- 
ginning \  For  ^Iwt  and  ^ofes  met  together  upon 
the  Mount  with  Chrifl:,  and  they  fpake  together  of 
his  Sufferings :  but  theii"  knowledge  was  not  much: 
The  Means  they  had  to  know  it  by  now,  was  but  a 
few  Women  *,  And  thofe  Women  were  in  a  great 
deal  of  fear,  and  That  might  be  apt  to  form  their 
Fancies  according  to  their  Defires  \  and  becaufe 
they  would  have  Chrifl:  to  be  rifen,  therefore  think 
and  report  that  he  was  rifen.  The  Means  therefore 
that  they  had  to  believe  was  fo  weak,  that  it  could 
not  be  a  Sin  of  that  Note  as  to  throw  them  oUt  of  a 
ftate  of  Grace.  But  they  are  called  Unboleevers, 
becaufe  they  wanted  that  degree,  thac  fl:r^ngch,and 
that  readinefs  in  beleeving,  which  the  difcovery  of 
fo  great  Merit  and  Satisfadtion  in  the  Deach  of 
Chrilt,and  fo  much  love  and  affeftion  in  Chrlft  to- 
wards them,  called  them  unto.  For  this  the  Text 
fa  it  h,  Th a  t  C hri^  did  upbraid  them, 

€HAP.   III. 


What  upbraiding  it*    Three  i^ytngr  in  it :   %An  Ob- 
jeUion  iAnfvpered*     Vnbelief  againfi  all  the  At' 
tributes  ofQod,     The  befi  voay  to  deal  vpith  ^n*  I 
belief  is  upbraidirjg  it. 

1  Will  open  that  word,  and  be  at  what  I  would 
prefent  ly.     To  omic  many  things  : 
'J7  u  vj  i" '  We  upbraided  them. 

Upbraiding,  is  a  dif gr accful  Reproof.    It's  a  Re- 

proof 


to  hy  hold  on  the  Comfort  given  by  Vhrtft.       1 7 


proof  with  difgrace.  There  are  feveral  words  ufed 
by  the  Scripture  for  reproving  or  rebuking.  One 
word  ftgnilies  to  reprove  fo  as  to  threaten  punifh- 
ment  •,  "that  word  is  ufed  in  Luk^  23.  40.  where  the 
honeft  Thief  did  rebuke  him  that  blafphemed  the 
name  of  Jefus,  «W]«^««Vi^.  The  full  lenfe  of  his 
words  were^as  if  he  Ihould  have  faid,look  to  it^take 
heed hov/ you fpeakagainft  him-,  if  you  do,  you 
fliall  be  called  to  an  account :  There  is  but  a  little 
time  between  you  and  the  Judgement,  and  wo  to 
youwhenyou  appear  before  God,  although  now 
you  make  nothing  of  it.  There  is  another  word 
lignifies  Reproof  with  complaining  of  injuries 
doneto  one,f'9/^9»»-  As  its  ufed  Co/.  3.  13.  ThereV 
another  word  s^^wt^Oj  and  that  lignifies  to  reprove 
with  biting,  fliarp,  and  bitter  words  -,  and  that  the 
Apoftleufeth  in  i  Tim.  5.  i.  ^ebu!;^  notan^lder, 
There-is  laftly  the  word  which  is  in  the  Text  ^yeiJ)^af 
To  upbraid  V  and  that  is,  to  mingle  together  with 
the  knowledge  of  ones  fault,  reproach,  and  dif- 
grace,  to  reprove  with  reproaching,  or  cafting  ig- 
nominy upon  one  :  To  take  away  from  them  not 
only  innocency,  but  honefty.  And  you  fhall  find 
in  the  Scripture/  that  it  is  made  as  a  very  hea vie 
afflidion.  ■■LetusgofortbiisLnh  the  text],  Heh,  13. 
13.)  andWarthe reproach  of  Jdfm  Chriji  :  that  is, 
though  we  fuffer  as  much  as  he  d'd  for  our  fins,  yet 
Let  usbeleeyeuponhim.  So  it?s  faidbf  "^o/er,  in 
lii^Lj.ir26yfhatrhi:  dtdchwfe  to  fif^ei^  vottlAhe  people 
ofQodp^aridtQ'hear.the^re^roache^f'of^^^^  i?, , 

tq  bqiipbraided foil Chriftsr  fake  :=  th^t  men  fhbuld  I ' 
f^y^cohr^,,!^^,  youareone  of  ^he  Ke^\^Lights  :|  l 
y^u  ar^e  one  that  follow  this  QaliU^ayi:^'  In  'IlehJ 
:i;p'.  g3.;p:he  Ap^ftleif peaks  of  this  k4ndof^pbra id- 
^ ing, ^a^^ .ti^t , which., hiajdehmeii^^^n 'open   iWghing 
ffpc.k,  afi^k0j^ni!(>jQthers;:>i  fWhilit  w^  wete  mad-' 
^j^aiingflochiby  reproach i^i^^^^'^t^^^'tf 'which  is  the 
.u  .     E  iame 


:  I 


1» 


11 


OfUithilief',  Or ^  the  wantofnaiineji 

[Tame  wotd  with  that  in  the  text  Q upbraiding.  T 
There  are  Three  Th'ngs  that  are  done  co  the  dif-  I 
grace  of  one,  Avhen  he  is  upbraided.  j 

I.  The  foulneis  ot  his  Jr  aft  is  laid  open.  Nothing 
hue  faults,  and  foul  faults  can  be  a  reproach  :  efpe-  I 
cialiy  CO  men  that  are  imperfedt,  and  fubjeft  co  in-  i 
firmicies.     And  my  beloved   there  is  not  a  fouler  t 
fault  f^which  lihould  have  fhewed  you)  than  unbe- 
lief is.  It's  not  only  the  guard  of  ail  your  fms, 
while  you  are  in  theftare  of  uiuregeneration,  and 
keeps  them  together,  and  defends  them  j  but  when 
youare  beleevers;,  tiieleaflaft  of  it  i$  higher  by 
head  and  ihoulders  in  guilt  ,^  than  the  refl:  of  your 
fins.     It's  a  fin  of  very  great  magnitude,  even  in  the 
leafl  degree. 

Properly  you  ufe  to  fay   a  man  is  upbraided, 
when  as  the  Kindnels  that  hath  been  done  to  him  is 
revealed,  and  laid  open,  and  made  known,  and  his 
ungratefulnefs  difcovercd  •,    fo  as  that  m€n  may  fee 
him  not  only  to  be  an  ungrateful  man,  but  as  one 
that  is  a  dependanr,  and  that  hath  not  wherewith- 
al to  fubfift  of  himfelf.     Now  unbelief  layes  open 
the  folly,  and  blockifhnefs  of  the  heart  of  a  man 
and  the  bruicifhuefs  of  his  Spirit.     Her^  Chrift  fers 
before  them,     i .  The  iinfulnefs  of  the  Aft,  in  Luh^ 
24.  2S.  Oh  f cols  (  faith  he  )  and  flow  of  heart  to  be- 
li^vey  how  long  fball  1  be  with  you  >  H^  tells  them 
char  it  was  a  madnefs  :     So  fame  do  render  thofc 
words  mLi^kf  24.  2$.  [_ Ofooir^    As  it  is  rendered 
by  our  Tranflators  in  fome  placet  of  the  Scripture, 
He.lhews  them  the  fmfirinefs  of  th€ir  aft-..   That 
(youknow)  is  the  property  of  all  reproof,  To  rip 
up,  and  Analife  tne  thing  done  into  the  fereral 
parts  oftheiltaefs  of  it.     So  that  that  is  the  firft^ 
thing  Chrift.'  d^th  Upbraid,  or  lay  open  their  ftns : 
or  if  you  will  iji  plain  terms^  does  fee  their  Con* 
fciences  oii^^a^ccufuig  of  thexn. , 
■ zfy^He 


""^Fi^iy- 


to  lay  hold  on  the  Comfort giy en  by  Chrijl.         1 9 


t      ily.   He  fhews  them  the  root   of  this  illncfs, 
whence  it  comes  to  pafs  that  it  is  fo. 

Somefms  the  people  of  God  are  carried  unto  by 
ilrong  temptations  from  without :  As  a  Ship  by 
aftrongguft  of  wind  is  carried  upon  the  rocks  or 
Sands  :  And  Reproofs  for  thele  are  wonderful 
gentle,and  indeed  it  is  not  I,  fayes  <Faul  in  this  cafe, 
but  it  is  Satan,  and  fm  that  ;oyns  wich  it. 

Blafphemous  thoughts  there  are  :  But  though 
we  have  bldfphemous  thoughts,  yet  our  hearts  are 
not  aftive  in  them,  but  palfive. 
Some  Sins  arif  e  from  an  evil  frame  of  heart,  which 
are  but  the  fteam  of  a  corrupt  Spirit.  And  fo  this 
luibelief  does  :  for  in  the  Gofpel  of  L//%,  ch,2'i>.z$* 
he  doth  not  only  call  them /oo//,  and  men  that  were 
Jlotv  of  heart  to  believe  y  but  he  faies,  verf  ii.That 
they  counted  thefe  things  of  Chrifhs  %efnrrelUonto  he 
hut  Of  anidletuU^aridiculom  thing*  Yea,  where- 
ever  there  is  any  upbraiding^  there  is  alwayes  a  dif- 
covery  of  unkindnefs  and  unthankfulnefs  :  and 
both  thefe  were  at  the  bottom  and  root  of  your  un- 
belief. Upbraiding  is  properly  a  telling  men  of 
kindneffes  done  them,  and  their  nor  carrymg  them- 
felves  according  to  the  kindneffes  done  them.  And 
thus. our  Lord  JefusChrift  deals  with  them,  for  he 
did  C  faith  the  text)  j/pbraid  them:  As  if  he 
ihould  have  faid.  Do  you  anfwer  my  love  in  dying 
foryc«a^  ajid being  buried,  and  in  breaking  for  you 
the  Jarsvs  ofDeath  ?  Is  this  a  behaviour  fuitable  to 
fo  great  love  as  I  have  fhewed  you  ?  Or  unto  iuch^ 
one  as  I  am,  who  have  all  power  in  my  hand  to  ufe 
for  your  good  ?  Is  all  the  kmdnefs  that  I  have  fhew- 
ed you  thus  req^uited,  that  you  will  not  believe  me,  \ 
but  take  me  to  be  a  Spirit^  or  to  befomePhantafm, 
or  raear  Apparition,  as  the  word  ^i^fut  is,  which 
Lui^  ufeth  in  this  flory,  huk$  Z4r.  37* 

B  z  ^tyl  By 


•/ 


^ 


OfUnklief;  Or^tkti^antofreadinefi 


dy.  By  this  they  were  put  in  mind  of  the  Con- 
dition wheren  chey  were,  when  they  firft  beleevcd, 
but  were  now  fallen  from.      He  that   upbraids  a- 
nother,  cells  him  how  poor  and  mean.he  wa^,  when  j 
I  he  firft  cook  a  liking  co  him ',  and  how  he  promifed  ; 
codoany.ching  inreafon  thac  he  fhould  require  of 
hmi:     So  doth  our  Lord  Jefus  Chrift  :     As  if  he 
fhou'ld  have  fa  d,    You  were  glad  co  know  any 
thine  concerning  me,  andthe  time  was  whmas  you 
huncuponme,   and  whatever  1  faid  co  you  wa5  a 
Law,  and  whacever  I  did  fpeak  of  co  you  was  enter- 
tained wich  a  greac  deal  of  greedinefs  :     Why  is  ic 
that  you  are  fo  backward  nov/ >     Are  my  Mercies 
any  whic  the  worfe  ?     Or  is  it  not  becaufeyou  ace  | 
uotfofenfibleasyou  have  been  heretofore  of  the  j 
needofmetobe  withyou?  I 

4y.   And  then  Fourthly,    In   this  Reproof  of. 
Chrift  there- is  inftruftion.     For  upbraidmg  tells  ; 
him  that  hath  received  a  kindnefs,  what  it  is  which  | 
he  expels  from  him,  as  well  as  what  it  is  which  ' 
he  finds  in  hini :     And  thac  is  the  firft  thuig,  Our 
Lord  iayes  open  their  fm  to  them  in  its  fejf,  and  in 
the  caufes  of  it  ipec  ally  :     In  tlieir  unkmdncfs  : 
And  chat  they  had  Apoftatized  from  that  forward* 
nefs  of  Fai^h,   and  gladnefs  to  receive  anything 
from  his  hands,  which  formerly  was  in  them. 

2.  When  Chrift  doth  upbraid  or  difgrace  a  man, 
1  he  puts  him  among  the  number  of  thofe  that  are 
euilcy,  and  l-able  to  punifhmenc.     ^atth,  ii.  20. 
qie  bepun  to  upbraid  the  City,  becaufe  ehey  had  not 
done  according  to  the  works  thac  had  been  done  in 
them:  And whac follows  ?  Wo^voototheeCora^in^ 
and  to  thee  ^etbfaida:,  that  hath  been  lift  up  to  beai^en, 
andnovp  jball  be  thrown  dovpn  to  belli  i9*c.     In  chis 
Reproof  our  Lordfpeaks  as  it  were  wich  ihaking 
the  head,  wich  fparkling  eyes,  and  a  frowning  face, 
as  one  chac  counted  them  unworthy  of  his  love, 
;  and 


-"At.'-'- 


I      to  lay  hold  on  the  Comfort  pven  hy  Chriji,        ^  i 


and  unfit  for  kindnefs,  and  as  one  that  repents  chat 
ever  he  was  lb  kind  to  them.    A  man  that  upbraids,  I 
fpeaks  in  this  dialedl ,  1  have  done  thus  and  thus  to  I 
you,  but  1  will  know  you  for  time  to  c onie,  and  be  ' 
more  wary  how  I  beftow  my  kindnefs  upon  you,  I 
will  wich-holdmy  hand,  you  (hall  ask  for  kind- 
nefs again  and  again,  butl  will  be  lure  to  fee  that 
youefteem  it  before  I  will  be  fo  prodigal  toyoUj 
ieeing  you  carry  your  felf  thus  and  thus  with  me. 
And  thus  doth  our  Lord  Jefus  Chrift,     This  is  the 
Denfe  of  upbraiding. 

3.  When  Chrift  difgraceth,  he  fhews  diflike^and 
(indignaticn,  that  his  Soul  harh  no  pleafure^  nay, 
ithat  he  knows  n.ot  bow  to  bear,  and  put  it  up  at 
ones  hand,  Heb*  10.  38.  The  juji  ft)all  Iwd  by  ^aith^ 
bi4t  if  any  man  da  vptth' draw  himfelf^   my  Soul  fhaU 
have  no  pleafidre  in  htm.     He  that  upbraids  hath  his 
he^t  alienated,  and  filled  with  loathing  of  him, 
who  hath  received  kindneffes  from  him,  but  dealt 
unworthily.     Oh,  faith  the  Lord,  in  1/^.1.2,3.   I 
have  nouriihed  and  brought  up  a  People,  I  hav€ 
"beenkindxo  them,  and  they  have  been  cacelefs  of 
me,  they  have  rebelled  agamfl  me,  you  have  been 
worfe  to  me  than  Oxen  and  AfTes,  worfe  than  any 
of  the  inhabitants  of  the  earth.     O  Earth, earth, 
earth,  hear  the  word  of  the  Lord.    His  upbraiding 
of  them  faith  thus,  What  care  I  for  all  that  ever 
you  do  fince  you  will  not  beleeveme,  nor  give  cre- 
dit CO  the  things  that  1  have  done  for  you  >    What 
are  you  tome  ?     Better  were  it  for  me  to  fhew  my 
Favours  to  others  who  will  bring  forth  fruits  wor- 
thy of  them.     He  upbraided  them,  Therefore,  that 
is,  he  told  them  of  their  fins^andlufts  in  their  hearts 
from  whence  this  came  :   He  warned  them  to  look 
CO  it,  as  they  would  avoid  his  wrath  :    He  did  for 
the  prefent  carry  himfelf,   as  one  that  knew  not 
how  to  be  in  their  company,   or  to  give  them  of 

tkofe 


/ 


aa       '  OjUnheli  ef;  Or^  the  l^ant  ofreadinef 


chofe  bleflings,  which  he  had  brought  from  heaven 
CO  earth,  and  through  his  lufFeruigs  had  merited  on 
their  behalf.  This  is  the  meauning  of  ic.  He  up- 
braided them  ^  He  fee  their  Confciences  acaUirig 
them,  and  himfelf  frowned,  he  held  his  Judge- 
ments over  them,  and  with -held  his  Love  from 
them. 

But,  (  it  may  be  you  will  fay  unto  me  )  Why 
fliouldGhriftdo  this  >  Doth  not  he  hmifeif  bid  us 
that  we  fliculd  be  careful  whac  we  do  beleeve  ?  Is 
it  not  the  wifdom  of  a  man  to  be  wary  how  he  doth 
receive  any  thing,  efpecially  in  the  main  matters 
of  Salvation  ?  Try  every  fpirit  (  faith  the  text  ) 
I  John  4«.  I.  and  beleeve  not  every  one  :  men  wiil 
come  in  Sheeps  garments,  that  yet  notwithftanding 
are  ravening  Wolves,  ^atth^y- 1 5- 

But  to  that  I  oinftver  :  What  Jefus  Chrift  did 
foretel  before  he  diedj  was  now  told  to  his  Dif- 
ciples  by  the  Women  that  had  feen  him  :  Sochac 
there  was  no  place  for  caution,  but  they  were  pre- 
sently to  have  looked  after  the  matter. 

But  befides  chat,  I  befeech  you  confider  this  one 
Reafon,  (for  I  ihall  urge  no  more  at  this  time) 
That  Unbelief  doth  anger  God  exceedingly,  be- 
caufe  it'*s  the  fin  that  is  againft  all  his  Attributes^ 
The  not  receiving  every  difcovery  which  Jefus 
Chrift  makes  of  himfelf,  and  of  the  Father  unto  the 
SouU  it  faith  unco  the  wrath  of  God  j  it  doth  not 
much  fear  it :  for  by  Faith  only  are  we  freed  from 
that  wrath.  It  faithco  wiidom,  It  fpeaks  not  cleer- 
ly  :  or  elfe  unto  truth,  that  what  it  faith  is  not  to 
i)e  credited :  The  things  offered  by  Mercy  are  fuck 
as  we  have  uc  mind  to  :  And  we  plainly  fay  it  by 
Unbelief  i  for,  what  we  are  willing  to  nave,  that 
we  are  apt  to  beleeve.  As  a  man  that  defirec  ho- 
nour, thinks  it  coming  to  him  upon  every  occafioa, 
every  nod,  every  invitation^  8cc* 

And 


r""J.  ^'f  ■  wff*!.'" 


■Mk^ 


to  /^y  hold  on  the  CwifortpVen  hy  Chriji.         2^ 

And  lee  me  ad4e  one  Reafon  more,  and  that  h  1 
this  ^  The  beft  way  to  deal  with  Unbelief  is  chiding 
of  ic,  upbraiding  of  it.     Chrlft  was  a  skilful  Phy-  j 
fitian,    and  therefore  he  applyed  this  Remedy  to 
this  Difeafe.    As  when  the  Winds  were  boyfterous, 
it's  faidj    He  rebuild  them ,   and  they  were  culm, 
Matth.r8.26.  tbeSeawoiOfaplain:  So  his  rebuking  ' 
of  their  Unbelief  was  the  means  to  caufe  it  to  ceafe  i 
from  them.     As  Nettles,     they  (ling  if  they  be  1 
touched  lightly  ^   they  hurt  not  at  all  if  you  ufe  j 
them  roughly.     So  I  fay  of  all  corruptions  :  Make 
much  of  them,  and  they  will  kill  you,  andi}eyour 
death  :  Reprove  your  felves  for  them,  and  they 
will  die,  James4^y*  QiefifltheVea^il^  izkhjoffief, 
and  be  will  flee  from  you,     ^eftji  him  :  that  is,  Give 
no  way  to  him  in  any  kind,  if  he  makes  a  itiotitm 
of  delay,  or  denial  of  Fa'th,  refift  him  :   Atidiie 
will  flee  from  you,  as  upon  a  wing  :   that  is,yott 
{h^Ubeprefently  freed  from  his  temptatimis.  Mat- 
ters of  Faith  are  tobereceived,  n6t  to  he  qlieftion- 
edor  debated.     Sec  Reafon  to  work  with  them, 
aJMithenK>re  Reafon  begin  to  look  on  them,  the 
more  it's  dazled,  and  the  kfs  you  fee  in  them  :  atid 
therefore  the  bfift^ay  is  t^  chide  Unbelief.     You 
have  afii  adarirable  J»lace  for  this  in  %>m,4i*i9* 
where  Abraham  is  faid  not  to  confider  hk  ovon  hddy^ 
which  rcof  notv  d^ad ,    nor  the  deadntffi  of  Sarahs. 
Womky  and  therefore  hefiaggsrinotattbepromifedf 
(^od  through  Vnbelief^ 

ITfptto  Confider !  What  ihould^  ratioiVal  Crea- 
ture do  bu;c  cortfid^r  ho^w  the  means  whereby  i 
thing  fhouldbe  brought  to  pafs  may  be  enjoyed  > 
andwhether  t&eybe  likely  (ifufed)  tofervehis 
endl-  It'ith^^moft'l^mionalaftthaccahbe,  fol'a 
man  to  take  in  things,  ahd  not  to  cbnlider.^h^dier 
1  they  he  likely,  c^rtinlikelyi  whethet  thfey'  ht  prO- 
I  bd>ie>  or  impr obabte* ,  Buc  thk  novr  MrSatti  ii 


^4        Of  Unbelief  I  Or^  the  wan  t  ofreadinej^ 


commended  for  :    and  he  would  never  have  been 
free  from   his  Unbelief ,     had  it  not  beeti  for 

this. 

CHAP.   IV. 

tApplication'     Let  us  chidi  our  f^Iwes  forvur  TJn- 
bdkf*     Scfveral  ObjaHions  anfwered. 

He  life  chat  I  fhall  make  of  it    (for  I  cannot 
i  raife  and  open  the  Point  as  I  did  intend  )  is 
blieflythisi     Did  Chrift  chide  his  Dilciplesfor 
their  Unbelief,  for  want  of  quicknefs  and  clearnefs 
ill  their  Faith,  for  want  of  fnatching  at,  and  lay- 
ing greedy  hold  on  the  Comforts  that  he  brought 
them,  through  his  Reliirre<S:ion  ?     Chide  thou  thsn 
thy  own  felf  when  ever  thou  findeft  any  of  chefe  in 
thee.     When  thou  caiift  not  beLeeve,  ask  thy  Soul  1 
the  reafon  of  it.     Why  -arc  thou  fo  diiquieted  ?    ' 
Why  art  thou  lo  unbelieving  >     If  thou  canil  not 
find  out  the  Caufe,  yet  chide  and  fall  out  with  thy 
felf,  tallupo^i  qhy  own  heart.r.  Chrift.  didfonow,i 
being  newlyconie  to  his  power,  to  have-  allpower 
in  his  hands  boch  in  heaven  and  earth,  he  chides  : 
And  in  this,  do  you  exercife  tha't  Kingly  power 
which  Jefus  Chrift  hath  given  lyou   i  As  you  are. 
Priefts  to  God,  and  therefore  rauft  offer  to  him 
what  he,harh^ppointjq4 :  S^o  you  are  Kings  to  God, 
and  *3F{eaiV  j[/  d..jpne.piece  pJfiyourDorainidnlyesin 
thiSjTh^t yp'u chidej and^eprov^your felves,  and 
not  allow,  feut  condemne,  a^ndlcenfure,  and  dil- 
aUpw  every,  ^vi}.  that  i^^ound  i^  you^;  i  If  you  be 
no  J  v.^ry  Mi^h  fjft^ade^.  \v^Jt^h  .yoiiVi  felveti  becaufe 
6f  unDehet.,  y ou?a]:e  very  iinich  to  b^amei,  jbetaicrfe 

your  uhbelief  "is  a  yex;y^^at  fm^  jChriftians  they 

•  ,  v,  ,        .......      ..     .-  are 


II 


.^p 


^ —  ■^^— ^        1 1     I  I  I ■!    I     r  I         I      II  ■ 

to  lay  hold  on  the  Comfort ^iVenhyVhrifi.        25      ] 


(  are  wont  to  fofter  and  nomiih  imbelief ;  to  lay  it, 
!  SLS^Iichael  laid  David  in  the  ^ed  ifpon  VovpnTil- 

lows,  I  Sam.  1 9. 1 3« 

Will  you  ipeak  Peace,  where  God  hath  fpoken 
War?  Will  you  defend  chat  which  jefusChrifl 
reproves  ?  If  io  be  Chriftians  do  reprove  them- 
feives  for  their  unbelief,  yet  they  do  it  as  ^li  that 
gave  a  Reproof  to  his  Sons,  not  Iharply,  but  foft- 
ly.  Do  you  reprove  your  ielves  fharply,  that  yoiz 
may  be  found  found  in  the  Faith?  The'vvord  ^T6^f, 
is  cuttingly,  Tit.  1. 1 3.  Say  to  your  Souls  as  our 
Lord  Jeius  Chrift  doth  here  j  O  foolifh  !  Oilugj- 
gilhl  O  proud  heart,  that  art  alwayes  thustwift- 
iag  and  knitting  of  Objeftions  againit  thy  felf,  and 
the  grace  of  Jefus  Chrift.  udf  a  ^orth  Wind  drives 
avpay%iiin^  fo  doth  an  angry  Countenance  a  Tale^ 
bearer^  faith  Solomon^  Prov.  16.  25.  I  may  make 
ufe  of  ic  thus>  Temptations  to  Unbelief,  To  live 
without  Chrifl,  To  doubt  of  Chrift,  will  all  be 
icattered  when  they  are  gathered  together  like 
Clouds,  and  you  think  it  will  bean  ill  time  wnrh 
you  if  you  will  but  thus  chide  your  hearts,  ^eftfi 
the  Dcndly  and  he  vcill  flee  from  you^  Jam.  4.  7.  A 
gentle  denyal  is  an  invitation*  Have  no  fnendjhip 
(  faith  the  text  )  with  an  angry  many  Prov.  22.  24.. 
So  there  will  be  no  friendfhi.p  between  you  and 
yourfins^  between  your  Spirits,  anda  temptation 
if  your  hearts  be  but  full  of  wrath,  and  indignati- 
on, and  anger  againll  the  lead  motion  of  it.  Do 
not  ftand  faying  now  (as  you  ufe  to  do)  I  may  v/ell 
doubt  i  and  11"*$  enough  for  me  if  I  have  any  being 
in  the  number  of  the'Sainrs,  any  fellowfhip  with 
Jefus  Chrift ;  Say  not  there  is  reafon  (if  you  knew 
all)  why!  am  thus  full  of  fear.  There  is  reafon 
I  am  fuce  why  you  fhould  be  reproved  and  upbrai- 
ded for  your  unbelief;  Chrift  elfe  would  not  have 
done  ic.  Buc  theie  can  be  no  i;eafon  alleaged  or 
. F  given 


1 


I  wmm  ■«>i»>Ji— jM>^ 


\ 


Vo 


Of  Unklief;  Qr,  the  want  of  re  aim  J?      ^ 

\  qiveii  for  Urxbelief.  O  foolSj  and  flow  of  bean  to 
bdic've:  Luke  24.25.  chads,.  Asa  fool  is  w.'criouc 
Keaion,  fo  is  a  If  o  Unbelief.  You  chat  chink  chac 
you  have  fo  much  Reafou  not  to  beleeve,  Ipeak  ouc 
yourRealons,  and  let  vis  fee  what  they  areinche 
prtfence  of  the  Lord.  He  condemned  ir  a^-ifoily.  ' 
Give  ir  no  other  name,  it  will  deferve  no  other 
when  it'stryed. 

1  know  not  how  to  beleeve  (  faith  one  )  or  take 
incom.foit,  and  to  be  fo  ready  ar  it,  for  1  am  thus 
and  thus  bad,   and  have  done  thus  and  thus  evil. 
What  a  fool  arc  thou,  to  make  thy  own  doings  the  t 
ground  of  thy  Faith,  when  ihou  haft  for  thy  Faith' 
the  word  of  a  gracious  God,  and  the  mediation  of 
JefusChrift.. 

Is  not  he  a  fool  that  will  leave  the  fecurityof 
one  that  is  worth  thoufands,' and  take  the  word  or 
Bond  of  a  beggar,  and  him  that  is  a  very  Knave,and 
that  doth  neither  know  what  truth  is,   nor  will 
walk  faithfully  ?  Thou  oughteft  to  fay  as  one  doth 
in  another  cafe^  thus,  hath  theLordfaid,  he  hath 
faidit  to  be  beleeved  :    and  therefore  the  ground 
of  it  is  not  upon  any  thing  in  the  Creature,  no  more 
than  fupernatuial  truths  are  grounded  upon  Rea» 
fon.     1  fay.  That  there  is  the  fame  proportion  be- 
tween the  beleeving  of  truths  that  are  fupernatural, 
upon  reafon,   and  between  the  beleevmg  of  the 
truth  of  the  G  of  pel  upon  fome  ground  in  our 
felves  ;     There  is  no  affinity,  no  nearnels ,  they 
differ  v/hoUy  ^  things  that  are  known  unto  reafon, 
and  things  that  are  revealed  fupernaturally,  and 
I  from  above.     So  they  differ  in   the  receiving  of 
them. 

But  it  may  be  you  will  fay  unco  me,  I  do  not  fee 
how  it  can  be^  how  fuch  things  ever  v/ill  be  that  are 
fpoken  of. 

And  fo  diet  fhefeDifciples  mLui^ez^.  iiv  when 
_^ they. 


i 


to  toy  hold  on  the  Comfort  given  by  Chrifi.         aj 


they  were  told  thac  Chr ilt  was  r ifen,  itfiemed  to  be 
a'very  Tale  :  Their  words  feemed  co  them  as  idle 
rales,  andchey  beleevedcheainoc.  For  chis  thou 
art  to  be  chid,  and  upbraided,  and  herein  lies  thy 
folly,  that  thou  wilt  not  rhink  him  thac  is  the  tirlt 
caufe  able  to  work  of  himlelf  :  thac  thou  wilt  not 
truft  him  out  of  the  courfe  of  Natural  Cauies, 
Though  there  be  no  Calf  th  the  flail,  nor  hloffome  on 
the^tg-tree^  Hab.  3.  17.  Where  there  is  no  hope, 
yet  the  word  of  the  Uord  endures  for  ever,  char, 
fhall  be  accomplifhed. 

If  thou fayell  thy  Unbelief  is  not  in  the  main 
things  of  Salvation,but  in  a  circumftance,  in  a  mat- 
ter which  concerns  thy  Comfort,  rather  than  thac 
which  concerns  thy  being  in  a  flate  of  Grace. 

That  is  a  great  fm  too,  and  it  was  the  fm  of  the 
Dif  ciples  here  :  for  ijt  was  not  the  wane  of  juftify- 
ing Faith  (as  ycu  have  heard)  but  a  want  of  cleer- 
nefs,  and  of  the  comforc  of  it. 

ObjeU.  But  riiePromifes  are  fo  great  and  excel- 
lent things  (  you  will  fay  )  that  1  know  uoc  how 
to  beleeve  them,  they  are  too  good  co  be  true:  I 
hear  fomecimes  fuch  things  from  the  Word,  as  I 
know  not  how  to  bebeeve^  ac  leail  to  be  given  co 


me. 


That  was  the  cafe  of  chefe  Difriples,   andyec 
chey  were  upbraided  coo,  Lftk^  24.  41 .    They  could 
not  beleeve  for  joy  J  becaiife  they  wondered,    Thacis^ 
the  things  were  beyond  their  underftandings,  and 
fogooi.thac  they  knew  not  how  co  take  them  in. . 
But  I  befeech  you,  if  you  will  refufe  Mercies  be* 
caufe  they  are  great,  mark  it,  W  hat  dofi:  thou  do 
in  this  .(  O  thou  fool )   but  meafure  Gods  bouncy 
ty  thy  own  narrow  h€ai:t  ?     Either  thou  thinkeft 
-G^djs-p^poi:,jand  ni^gardly^  and  will  not  give  like, 
,himfeif.  ;  iEither  thou  beleeveft  his  irifimtegood-i 
u^fs  w4U  noG.floW  forth, without  Banks  .or  Bounds : 


Vm^ 


F  z 


Or 


aS  of  Unbdief;  Or^  the  Id  ant  ofreadimj^ 


,  Or.elfe  thou  doft  noc  belceve  his  infinite  Wifdoiri^ 
I  but  thinkeft  thuC  thou  art  able  to  order  .and  dilpofe 
him  in  his  diftributions.     O  Fool,  O  fool.      As 
Jud^  laid  when  the  Box  of  Oyntment  was  opened, ' 
It  might  hanje  been  fparcdy    and  gi*ven  to  thd  poor  ' 
^attb»26.  9.  Joh.i2,$y6.  So  thou  layit^ruch  ckoice  ' 
refreihmgs  and  comforts  as  thefe  are  ,  Chrift  in  '^ 
Glory,  and  Chrift  to  bwng   news   of   Hell,   and  ! 
Death  to  be  troden  under  foot,  andtobeburicd>,! 
are  truths  to  be  Preached  *to  humble  holy  ones :  1 
But,  faith  the  text,  ^/^^^^^  when  he  ipake  of  giving  1 
to  the  Poor,  itwa^  not  because  be  cared  for  tijc poor ^^  \ 
hut  because  he  did  bear  the  ^ug^  and  tvoj  caqjetoi^],  \ 
Job*i2.6.     Solfay  thoufpeakeftrhis,  not  becaufe 
thoucareftfo  niuch  for  Holinels  orHumblenefs 
but  that  thou  mayft  advance  thy  lelf.      For  I  ask^ 
Whence  wilt  thou  have  this  Huir.blenefs,  and  Ho- 
linefs?     It  muft  be  either  from  thy  felf  ^   (Ofool 
ro  look  for  life  from  death,  and  goodnefs  frome- 
vil)  orelfe  it  muff  be  from  God":    and  then  thou 
counfelleft  him  to  this  order.  That  thou  muftbe 
firft  humbled,  before  thcu  haft  comfort.     O  fool  1 
Doft  thou  not  learn  yet,   that  nothing  will  melt 
thy  hear tfo  much  as  Mercy  I  ott  3. 

EKe  if  thou  wilt  not  have  thy  Holinefs  to  go  in 
Torder  before  his  Mercy,  yet  before  thy  Faith.  Shall 
that  which  thou  doft  by  the  help  of  another,  ac- 
companied with  weaknefTes  in  thy  felf,  be  the 
caufe  of  ahyiaft  in  him  who  lis  the  Caufe  of  Caufes, 
and  the  iiirft  Begimier  of  albthings  ?  Therefore 
-charge  your  heart  home.  It's  not  tendernefs,  but 
hardnefs:  It's  not  providence  nor  care  for  your 
felves,  but  folly,that  is  the  caUfe  of  your  Unbelief. 
Certainly  as  iChriftcenfut^s^j  fo  things  are.  for  his 
judgement  isfac€ordingTo  truth.  He  upbraid?  for 
any  kind  of  unbelief,  ^nd  faith,  it  is  folly,  and  tTiat 
Soul  is  hardened  that  wiM  not  bekeve,  asiihall 

fliew 


i 


td  lay  hold  on  the  Comfort  ^ivtn  by  Chrlfi,        q  g 


1 


ic 


fhew  you  hereafter.     You  think  ic  is  a  piece  of 

fofcnels  of  heart  to  mourn  and  weep  :     O  it's  the  j 

^reatefl  pare  of  fofcnefs  to  beleeve.     Thou  doft  ; 

I  think  it's  a  great  piec^  of  fofcnefs,  to  be  fofc  in  ! 

[heart :  It's  the greateft  to  receive  Mercy,  and  it's  | 

!the  ijreateft  piece  of  hardnefs  not  to  fear  Unbe-  I 

lief. 

If  thou  wilt  not  deal  truly  with  thy  own  hearty 
and  chide  it,  thou  ihaln  be  chidden.      An  angry 
word  of  God,  is  that  which  cuts  deep  into  the  Soul. 
When  I  heard  thy  angry  words,  they  entredinto 
my  bones,  and  rottennefs  entred  into  them.     The 
voyce  of  God  uttered  by  the  Lamb  is  exceeding 
cutting.     Who  ihall  hide  us  from  the  wrath  of  the 
Lamb?     Chriftis  raadeup  of  Love  :  but  your  Un- 
belief  turns  his]  Love  to  Wrath  :     and  his  love 
makes  him  chide  publickly,  when  there  was  fo  ma^ 
ny  of  them  together,  even  at  that  time  when  he 
came  of  purpofe  to  bring  glad  ty dings  to  them.  The 
anger  of  Chrift  will  cut :   but  the  anger  of  Chrift 
for  unbelief  goes  to  the  quick,  Heh^^.^ii,  The  Word 
of  (jodC^-  is  perfwading  them  to  believe  it,  and 
Jefus  Chrift  revealed  by  it  )  ^  fljarper  than  any  two 
edged  fvcordj  and  it  vptU  diqjide  between  the  Soul  and 
theSpirity  and  the  marrow  and  the  hones*     It  will 
cut  or  divide.     It's  put  for  putting  to  pain^  as  cut-  I 
ting  doth.     Your  unbelief  will  put  you  to  pain. 
Where?  In  your  Soul*,  that  is,  in  your  Aifed  ions, 
and  in  your  Spirit,  that  is  in  your  underflranding  : 
the Underftanding will forecaft  dreadfully:     The 
Will,  that  will  fear  every  thing,and  be  aftonifhed : 
You  fhall  have  pain  in  every  part.     That  which 
ihouldbelike  bones  to  you,  to  fupport  you,  ihall 
fink  and  fail  underyou :  and  that  which  fhould  be 
likemarrow to  ftireitgtfaen 'you, ^that  (hall  decay  : 
What  a  cafe  doth  art  unbelieving  >£loul  bring  ics  felf 
iaco  I    Ho^v  is  ic  cut  and  lancai  |i  -^So  *Iore  chat 


^  ■  *• 


20         O/Unbelief;  Orythe^antofreadineJ? 


Pfal.51. 

8. 


k  cannot  be  touched,  it  is  not  able  to  ftir.  ^eal  my 
bones  which  tJjou haft  bro'i;enji^3.ithT>avid  in  that  cafe. 
Every  aft  of  unbelief  lefuleth  great  love:  8c  there  is 
nothing  makes  a  heavier  accufation,  than  the re- 
fulal  of  love  doth.  r< ever  art  thou  worfe,  than 
when  thou  art  tak'ng  part  with  unbelief,  or  when 
thou  doll  not  believe.  Never  art  thou  I  fay  worfe-, 
for  then  art  thou  juflifying  that  which  the  Lord 
condemns  :  ^c  upbraided  thtmbeca.?ifi  of  their  un- 
belief.  This  indulging,  and  this  making  much  of 
doubts,  and  fcruples,  and  fears,  brings  iLUch  wra^  h. 
Thou  oughteft  to  make  a  great  matter  of  the  leail 
degree  of  the  hn  of  Unbelief  that  thou  fliouldeit 
d  e  :  and  not  to  fhew  any  kuidnefs  to  thy  feif  in  it. 
Tender  perfons,  if  they  would  but  ftir,  they  would 
work  our  thofe  difeafes  ,  which  in  a  fedentary 
courfe  do  faften  on  them  :  even  as  the  Green  Sick' 
nefs  (  which  eats  into  the  very  Spirits)  is  wafted 
by  walking:  and  the  Scurvy,  and  divers  others. 
So  if  you  would  but  be  ftirring,  and  doing,  and 
i  chid'ng,  and  reproving  your  Unbelief,  it  v/ouid 
keepyour  Unbelief  down.  When  nothing  would 
make  the  Difciples  leave  their  qucftioning,  Chrift 
being  returned  to  rhem,  he  comes  with  a  frown  in 
his  face,  and  calls  them  all  to  nought,  as  I  m^ay  fay, 
as  in  the  text,vL7/^e244»  25.  Oh  fooles^  and  flovo  of 
heart  to  believe.  Look  to  the  caufe  whence  aU  your 
doubts  come.  Its  becaufe  you  would  be  wife,  and 
order  your  own  doings  :  and  becaufe  you  are  un- 
willing and  backward  to  come  to  Chrift:  Chrift: 
fayes  fo,  and  with  him  are  the  words  of  truth.  You 
think  not  to  nourifh  Unbelief:  fain  you  would 
have  Chrift,  you  fay  5  but  you  wouldiiot.  Either 
Chrift  or  you  fpeaKs  true.  He  !^z\Kh^i)fiQV(?  of  bean 
tobekenje.  He  may  call  again  and  again,  .and  yen 
the  Soul  cannot  hear  of  that  ear.  h  will  catch  at  a 
word^  nay  mifp lace  words  it  may  be  to  affliiS  its 
:,  felf. 


to  lay  hold  on  the  Comfort  given  hy  Chriji.         g  i 


(  feif,  but  CO  words  of  Comforr,  the  head  is  turned 
I  aiide.  I  beleech  you  beloved  know,  That  you  are 
I  the  greaceil  fools,  and  you  dull  your  feives  excee- 
dingly, andmake  your  feives  excredm  backward, 
and'xemiis,  and  caieiefs,  and  negligent  to  every 
thing  that  is  good,  v/henas  you  do  not  fpeedily, 
eafiiy,  and  forwardly  lay  hold  by  Faith  upon  all 
the  Comforts  and  refrefhments  that  are  offered  to 
you  by  the  hand  of  Jefus  Chrift. 

CHAP.   V.     ' 


T/?e  DoUrine-  Tf?e  ^eafons  of  it :  i.  ^ecaufi 
this  Reproof  of  Cbrifl'*s  is  an  excellent  means  to 
takeaway  Unbelief.  2*  ^ecaufe  Vnbelkf  is  a 
great fm:  Fn^yComparatwely  :  Secondly, 
Initfelf  :  Of  beings  i,  Din^Hly  oppofite  to  the  \ 
end  of  the  Law  :  %.  Oppoftteto  the  Jluxhority  of 
the  havo'gi'ver  :  3.  Oppofite  to  the  Principle  of 
Obedience yvohich  is  Lofve*  Unbelief  in  a  voeal{^ 
degree  vporfe  in  a  ^eleever  ,  than  in  a  wicl^d 
man  in  its  fullpotver  y  and  that  upon  fever al 
j  accountf* 

THe  Doftrine  from  thefe  words  was  this  :  That 
backv/ardnefs  and  unreadinefs  to  believe  the 
great  things  that  Chrift  hath  done,  and  v/ill  do  for 
I  believers, &  to  be  comforted  in  them,is  a  iin  in  them 
which  fhall  be  faved,  which  Chrift  will  not  bear 
with,  but  is  very  much  offended  at.  Backwardnels 
and  unreadinefs  (  I  fay)  to  beleeve  the  great  things 
which  Chrift  hath  done,  and  willdofor  Beleevers, 
and  to  receive  comfort  therein,  is  a  Iin  even  in 
them  that  jQiall  be  faved,which  Chrift  will  not  bear 
wichal,  but  is  very  much  oifended  at. 

Thefe 


33         Of  Unbelief  ^,  Or^  the  ivantofreadinej? 

Thefe  iiad  favingFakh.  The-y  wanted  only  a 
readinel's  of  Faith,  anda  fiilneis  of  Fai  h,  andto 
receive  comfort  by  their  Faith,  and  for  that  our 
Lord  Jetus  Chrift  upbraided  them.  Although  Je 
fusChrifldo  loveB;;ieevers,  ye:  he  will  not  bear 
with  ha  in  them.  They  are  the  Members  of  his 
Myftical  Body,  and  he  will  not  endure  any  difeafe, 
or  any  fore,  or  any  diftemper  in  them,  but  he  will 
take  a  courfe  with  it.  The  hn  of  Beleevers  deferves 
the  wrath  of  God,  as  well  as  the  iin  of  Unb^leevers' 
do.  Their  relation  makes  not  their  fin  a  whit  the 
lef.s  guilty,  or  their  guilt  a  whit  the  lefs.  The  de- 
ferts  of  their  fins  indeed  fhall  no:  be  given  to  them, 
Chriif  will  nor  condemn  them.  But  though  he  v/ill 

"  not  condemn  them  ,  he  v/ill  reprove  and  upbraid 
them.     And  the  frowns  and  reproofs  of  Chrllt  are 

I  as  n.uchas  Hell  its  felf  to  a  Beleever  :  Even  as 
Hell  was  to  them  before  they  beleeved.  The  Con- 
fci^nce  is  more  wounded  by  the  wane  of  Gods  {pe- 
cial  love,  than  by  Gods  hatred  as  an  enemy  :  The 
want  of  Gods  fpecial  love,  is  as  great  a  trouble,  as 
Gods  being  an  enemy  is  :     for  ^he  love  of  God 

I  makes  the  heart  more  fenfible  and  feeling  than  felf - 
love  does.  It  it  were  pollible  for  a  man  to  be 
thrown  out  of  Gcds  arms  of  love  into  the  torments 
of  Hell,  Hell  would  be  more  to  him  than  to  any 
oih^r.  „And  this  made  Chrifl'^s  SuiFerings  lo  great, 
•becaufe  he  Vv''as  fo  infinitely  loved  by  his  Father. 
Cf  all  rhe  fins  of  Beleevers,  Chriftwill  leaftof  all 
bear  with  their  Unbelief.  Many  faults  were  in  the 
Difciples  befides  their  Unbelief :  How  ambuious 
v/ere  they  to  get  the  right  hand  one  of  another  ? 
Hov'  carnal  were  they  to  think  of  a  Kingdom  that 
.did  confiil  'in  outward  pomp  ,  and  glory  ?  JVa 
tboug;ht  (  fay  they,  in  Liei^e  24.  21.  )  that  it  had  been 
he  that  vpould  have  redeemed Ifrad* 

'-     But 


1 


to  lay  hold  on  the  Comfort  given  by  Chrijl.         33 


But  Chrift  he  lets  all  pafs,  or  elfe  he  doth  re- 
prove all,  in  reproving  of  their  unbelief ,  he  ihames 
chem  for  chat  ojUy.  And  the  R  E  A  S  O  N  S  are 
thefe : 

REASON    L 

I.  Becaufethis  anger  and  this  reproof  of  Chrift 
is  a  good  and  excellent  way  to  take  away  unbelief. 
Although  the  ad  of  Unbelief  was  paft,  yec  the  /lain 
of  it  remained  which  would  difpofe  them  to  chat, 
or  CO  a  greater  fm.  To  prevenc  that,  Jefus  Chrift 
doth  reprove  chem.  The  reproofs  of  Chrift  are 
Medicinal,  he  would  noc  elfe  ufe  them  :  And  chey 
are  chenmoft  Medicinal  when  chey  are  Iharp,  ^faU 
141 .  5.  Let  the  n^bteous  fmtte  me  ('  faies  Vanjid^  and 
itjbali  be  cua  apretiom  Ointment  to  me,  which Jhall  not 
hrea'ojnyhead:  And  yet  the  fniicmg  there,  is  the 
fame  word  which  is  uled  concerning  JaeU  whotool^ 
a  hammer  and  a  nail,  and  dro<ve  it  thorow  the  Temples 
0/ Sifera,  and  faftned  him  to  the  ground,  Judg.  4.  21, 
A  deadlier  blow  ihe  couid  noc  have  given  him,than 
to  hit  him  there.  Now  ffayes  he)  let  a  reproof  be 
fo  CO  me,  for  ic  is  healing.  T\epron;d  the^n  Jl)arply 
Q  faich  che  Apoftle  )  that  they  mxy  be  found  in  th^ 
Taithy  Tic.  i.  13.  Then  Reproofs  makes  found; 
when  chey  are  fharp.  Every  victory  over  a  prefenc 
tempcation,ic  is  as  ic  were  a  new  Converfion.  Satan 
(  faich  our  Lord  co  ^eter  J  hath  deflredto  rvinnovc 
thee^  but  I  ha'VB  prayed  that  thy  ^aith  fail  not,  and 
when  thou  art  Converted  y  jhrmgthen  thy  brethren^ 
LuJ^  22*  fi^^i*  Thac  is,  When  chou  hafi:  power 
over  Sacans  cempcacions.  Every  new  degree  of 
Grace,  is  a  new  CdnV6rfion.  Except  yon  be  CoU" 
njerted  (  faich  our  Lord  Chrift  co  his  Difciples  chat 
were  already  coftveiced  )  and  become  as  little  Chit- 
d^eHy  you  cannot  enter  into  the  %ingdom  of  Qod^ 
■  -■    .        G        Luk^i^'S* 


1 1 


34  Of  Unbelief ;  Or^theH^antofreadineJ^ 


> 


^ 


I  Liik^^  chap,  iS.    'verf.  3.       Kow  ic    being   a   new  I 
i  Couvt^riion  ,  as  s.u  firft,  men  are  convinced  of  their  ' 
j  linfuloels,    and  of   the  wrath  of  God  due  cofiHyi 
and  aie  driven  to  feek  pardon  of  fm  :     So  the  fame ; 
coLirf  J  muft  be  taken  atterwai  ds  j  and  our  Lord  Je- 
fus  Chriit  doth  take  the  fame  courfe  here.     As  a 
peremptory  denial  keeps  off  temptations,    fo  a| 
Ihaip Reproof  for  Im,  doth  free  from  iin,    when! 
temptation  hath  overcome  and  foyied  us.     Its  faid 
of  our  Lord  Chr ift  in  the  word  of  the  Text,  ^atth,  ^ 
8.26.  That  he  rebuk^'d  the  roaring vpanjds of  theSea^^ 
and  they  p>:creflill.      The  Rebukes  of  Chrifl-,  w^ere  a  I 
means  to  ftay  the  fluctuating  of  the  Souls  of  the  I 
Dilciples  through  unbei2ef,     and  therefore  Chrift  1 
ufed  it.     Do  but  once  convince  a  godly  man  of  the ' 
finfuinefs  of  any  courfe,  and  he  will  depart  from  ic.  I 
If  you  tellhimthat  Chrill  will  be  angry,  you  take  ! 
off  his  hear:  from  any  courfe,    though  never  fo 
much  beloved  by  him,    becauie  his  life    lyes  in 
Chrills  love  :     and  fm  is  to  him  a  great  evil,  and 
hateful,  not  only  becaufe  it  is  a  breach  of  the  law  | 
but  becaufe  it  is  an  offence  of  him  whom  he  loves. 
Of  all  fms.  Unbelief  is  a  iin  that  is  not  to  be  dealt 
mildly  withal,  if  you  mean  to  be  free  from  it.     jf 
1  you  flop  it  not  at  jealoufie,  ic  will  grow  to  difpuce, 
andfromdifputingco  doubt ing,and from  doubting 
tomif  beliet,  or  mif-perfwafion  that  things  are  o- 
rherwife  than  chey  are  with  you,  thac  the  word  is 
not  fo  true,  as  it  is  :     And  from  that,  to  unperfwa- 
livenefs,  as  the  Scriptute  calls  ic,  thac  you  may  as 
well  move  a  rock,  andmaketbe  flonss  to  hear,  as 
you  can  make  a  man  to  perceive,  or  take  any  notice 
of  the  Grace  that  is  offered.     Unbelief  is  a  Iin  thac 
is  not  to  be  fpoken  unto,  or  regarded.     It's  fald  of 
Abraham  ^  Rom.  4.  ip.    Thac  he  did  not  confider 
through  unbelief  the  deadnefiof  his  own  body,  yior  the 
barrennefi o/Sarahs  Womb,     He  confideredit not  h  he 
flighted] 


1 


to  lay  hold  on  the  Comfort ^ive?i  by  Chri/i.       5  5 


flighted  whatever  Unbelief  faid  j    whatever  Argu- 
ments could  arifefrom  that  head  of  Reafonoffe- 
condary  caufes.      He  thought  it  was  not  worth 
mind  ag,  or  looking  to,  whatever  could  be  faid 
j  concerning  fc condary  caules.     In  yames  i.  21.  The 
I  Apoftle  fpeaks  there  of  Beleeving,  for  he  fpeaks 
I  oi receiving  the  ingrajtedword :  which  is  by  Faith  : 
'  and  he  doth  compare  Unbelief  (  the  oppofite  to 
j  Faith,  or  to  receiving  of  the  word)  unto  a  Whit- 
j  lough  upon  a  mans  finger  :  puTm^Uu :  The  word  tran- 
flated  filthinefs,  it's  a  Difeafe  in  the  very  top  of  the 
finger  which  we  call  a  Whitlough.  And  that  which 
I  obferve  from  thence  is  this.  That  as  a  Whitlough 
muft  be  beaten  with  a  hammer^orxrodenupon  with 
iycur  foot,  elfekwill  grow  to  a  Fellon,  and  put 
j  you  to  more  pain,  or  you  will  never  be  rid  of  it : 
I  So  you  mult  ufe  your  Unbelief,  fayes  theApofllej 
for  he  ufeth  a  word  of  the  greateft  difdain  ;  Tut  a- 
'  voayfromyou  :  "^^.utva,-  a  word  that  is  ufed  for  a 
i  mans  crofs^  chur lifh  uiing  of  one.    As  Amnon  when 
jhe  had  defiled  his  Sifter  Tamar  ^     put  her  away 
from  hinty  z  Sam.  1 3. 1 7.  he  w  ould  hear  no  intreaties 
nor  lecherftay  in  hishoufe,  but  thrufl  her  out  of 
doorsy  and  ba)  red  the  doors  after  her.     Do  fo  with 
your  Unbelief,  faith  the  Apoftle,  do  not  itand  ex- 
tenuating of  it,  or  reafonuig  with  Unbelief,  and  fay 
it  is  an  infirmity,  and  muft  be  born  withal.  -^  How 
many  Souls   are   there  that  have  abounded  v^ith  | 
doubts,  becaufe  they  have  not  chidden  andupbrai-j 
ded  themfelvesbecaufe  of  unbelief  r  Becaufe  ChriU'i 
would  kill  yoiu'  unbelief,  he  therefore  upbraids 
ic. 


G  2 


REASON, 


^n0>m 


I  ,     ,  ,  ,  I    ,  I  ■  ■  ■  ■  ,      I      ■  — 

'^       Of  Unbilief;  Or,  the  want  ofreadinejf 
0 


1 


REASON,    11. 

2,    Therefore  Chrift  is  fo  much  angry  at  their 
Unbelief,  becaule  their  unbelief  is  a  great  fin.  The 
Anger  of  C  hrift  was  never  more  than  the  OiFence  : 
nor  his  B-eproofs  unfuicable  to  the  Offence.     As  he 
will  not  g'.ve  thirty  nine  blov/s  for  a  fmal  fault,  (o 
where  he  does  give  many  blows,  you  may  be  fure 
the  fault  is  great,  fm  does  abound^.  It's  true^^i^ndeed, 
that  this  unbelief  of  the  Apoflle  differed  much 
from  that  negative,  or  privative  unbelief  which  is 
in  Heathens, or  menunconverted'.but  as  eve-iy  drop 
of  water  is  of   the  fame  nature   with  the  whole 
Ocean  j  fo  every  degree  of  unbelief  is  a  fm  of  the 
fame  kind  that  that  privative  unbelief  is.     Unbe- 
lief in  a  regenerate  man  is  a  want  of  Faith,  of  fome 
degree  of  Faith,  and  it  is  of  the  fan.e  nature  with  a 
total  v/ant  of  it  in  men  that  are  not  called.  Where- 
ever  it  is  found,  it  is  a  great  fm. 

A  fm  may  be  faid  to  be  great  comparatively, 
when  it's  fer  with  others  j  and  fo  the  leaft  breach 
of  the  firft  Table,  compared  with  the  fms  of  theie- 
cond,  is  greater  than  they,  becaufe  it  is  a  tranfgref- 
fionagainfl:  the  firft  and  great  Commandment,  as 
our  Lord  faith.  Now  unbelief  is  a  great  fm  in  this 
refpeft,  becaufe  there  is  more  fmfulnefs,  and  Ma- 
chevilnefs  of  evil  in  it,  than  in  thofe  things  which 
are  fcandalous,though  there  be  not  fo  much  infamy 
or  reproach,  or  difgrace  caftuponit.  And  it  is  not 
only  a  great  fm  comparatively. 


^ut  it's  a  great  Sin  in  its  Self* 


i0f. 


That  fm  is  great  in  its  felf,  which  is  direftly 
oppofite  to  the  end  of  the  Law,  and  the  Law-giver. 
The  Law-giver  makes  the  Law,  but  a  mciins  to  his 

end,: 


1 


^  I  1 1     I    II    (I 


to  lay  hold  on  the  Comfort giy  en  by  Chriji.         3  7 


end,  and  his  end  gives  Ip'rit  and  ioulto  the  Law. 
Now  Unbelief  is  a  great  fin  in  this  refped: :  for  faith 
is  the  end  of  the  Law.  Chrift  is  the  end  of  the  Law^ 
faith  the  Apoftle^*I^ow.  10.  4,.  The  end  of  the  Com- 
mandment  is  love  out  of  a  pure  Confciencc,  and  IFaith 
unfeij^ned^  1  Tim.  1.5.  It's  true  indeed  tiie  Apoftle 
fpeaks  of  that  Ccmmandement  in  parcicuiar  of 
plain  preaching  or  preaching  plainly,  but  it'*s  true 
of  all  the  reft  of  Gods  Commandments.  The  Ce- 
remonial Law  was  only  to  teach  menChriftasa 
Schoolmafter, th^t  they  might  be  fitted  to  receive  the 
Doctrine  of  Faith.  AstheApollle  faith,  (j^zL  3.24. 
Faith  was  the  end  of  the  moral  Law  :  the  end  of 
its  conviftion  and  condemnation.  It  was  therefore 
faid,  thate'very  one  vposcurfed  that  continued  not  in 
eojery  things  to  do  it,  Gal.  3.  lo.  Although  m.en  could 
not  be  juftified  by  their  own  righteoufnefs,  but  by 
the  righceouf nefs  of  another.as  the  Apoftle  reafons, 
QaL  3.  The  very  direftion  of  the  Moral  Law 
was  to  this  end,  that  men  feeing  how  great  their 
debts  was,  and  how  n  uch  v/as  required  at  their 
hands,  they  might  heleevc  on  him  that  jnjhifies  the  un" 
godly ^^om.f^,$^  God  did  not  reft  in  this  that  the 
Law  was  a  Declaration  of  his  mind  towards  men 
in  the  things  which  he  would  have  them  do  :  But 
lie  added  this  alfo.  That  the  Law  fliould  prepare 
and  fit  men  one  way,  or  other,  (  but  fome  way)  for 
beleeving  in  Chrift. 

2.  Again  :  That  lin  is  great  in  its  felf,  which  op- 
pofeth  the  autiiority  of  the  Law-giver.  As  Jam.2> 
10,  II.  If  thou  hreakef^  one^  thou  art  guilty  ofaU  :  for 
hethatfaid  unto  thee^  Thou  flmlt  not  ftealy  [aid  alfo^ 
Thou fi)alt  not  Commit  Adultery  :  that  is,  His  Au- 
thority is  difpifed  which  fhould  be  the  leader  and 
guider  of  you  to  every  Commandment.  If  you 
break  but  one,  that  is,  difpife  it.  Unbelief  is  the 
great  controller  of  God,  and  unthroner  of  Godj 

-for 


Of  Unbelief ;  Or^thewantofread'meJ^ 


J 


fork  layes  his  hand  upon  him  in  his  ma;efly.  Th: 
whokDodrine  of  Faich  depends  meerly  on  Goij 
Will:  There  is  no  reafon  to  be  given  why  we 
fhould  that  way,  rather  than  by  doing,  befavedj 
but  only  becaute  God  pleafeth.  There  is  more  ni..- 
;efl:y  andgreatnefs  fhewed  in  making  men  to  wait 
upon  God  for  Salvation  in  this  Avay  of  Faith,  than 
there  is  in  doing  all  the  Law  requUes  betides. 
But, 

3.  That  fm  is  great  which  is  oppofite  to  a  Prln* 
ciple  of  Obedience:  That  which  deftroycs  Obedi- 
ence in  the  root  and  feed  of  it.  Love  is  the}  rinciple 
of  Obedience:  and  unbelief  hinders  love^  and  lo 
layes  open  to  all  manner  of  fin  whatioevr . ,.  in  a 
Beleever,  as  unbelief  is  a  great  iin,  fo  it's  aworfe 
lin  in  him  in  a  weak  degree,  than  it's  in  a  w  eked 
man  in  its  full  power :  Worfe,  I  fay,  by  interpre- 
tation, and  in  Gods  account.  Worfe,  in  juftice. 
For, 

T.  A  Beleever  hath  means  afforded  him  :  So| 
the  text  points  you,and  faith,  Chrifl  uphraidedthem 
because  they  heleeved  not  them  that  rvere  fent  to  tbem^ 
\  and  told  them  that  be  vcas  rifen,  Jelus  Chriil  doth 
nourifhand  cherifK  eveiy  plant  of  Grace  which  he 
fows :  The  feed  of  Faith,  though  it  be  hut  as  agrain 
of  '^liifiard'feed  at  the  firfl^  Matth.  17.  20.  Be- 
leevers  they  wane  for  no  means  to  encreafe  their 
Faith. 

2.  He  that  hath  any  degree  of  Faith,  hath  a 
power  to  work  with  God,  and  to  receive  histefti- 
mony  -,  and  therefore  his  unbelief  is  worfe,  than  in 
another  man.  And  this  is  the  reafon  why  ^ofej 
his  rafhunbeleeving  words  cut  him  off  from  going 
into  Canaan, 

3.  A  Beleever  hath  already  received  love  at 
his  Converiion,  and  therefore  fhould  be  eafily  per- 
fwaded  of  the  love  of  God  to  him.     When  a  man 

hath] 


1 


to  lay  hold  on  the  Comfort  given  by  Chriji.        op 


hachpivenhimfelf  in  marriage  to  a  Woman,  then 
her  jealouiietohim  is  very  provoking  :  for  whac 
can  he  do  more  ?  for  in  giving  himfelf,  he  gives  all 
he  hath*  When  God  hath  converted  thee,  he  hath 
given  txhee  himfelf :  and  having  given  you  the  grea- 
.ter,  will  you  queltion  him  ini'maller,  and  lufpeft 
him  in  leffei  K  .^ 

j     4.  Allunoreadinefs  tobeleeve,  it  is  a  backiliding, 
iorakind  of  Apoflacy  from  that  frame  of  heart, 
i  which  is  given  to  all  at  the  iirft  iZonverfion.     God 
^ever  brings  men  to  this  at  the  iiril  Converfion,  that 
they  are  glad  to  tafte  of  thofe  comforts  which  be- 
fore th^y  refufed  :    and  to  catch  at  thofe  crums 
hungrily  5  and  at  thofe  drops,  which  before  they 
did  iic^  value.     If  the  Love  of  a  Wife  grows  cold 
after  marriage,  and  her  love  be  other  wife  than  it 
was  in  the  day  of  her  firft  embracings,  what  wrath 
doth  it  provoke  in  her  Husband  1     Now,  beloved, 
,this  was  at  your  firft  converfion,   that  you  catched 
at  a  word:  that  you  could  fee  light  but  through  a 
cranny:  an  intimation  was  pleafant :  if  any  thing 
come  near,  you  reached  at  it  ;    you  were  pleading 
your  intereft  in  every  thing.     In  this  and  this  Mer- 
j  cy  Lprd.     Ev  ery  Mercy  you  faw,  you  were  greedy 
\o(:  And  now,  if  you  are  not  thus  and  thus  after- 
I  wards,  how  can  the  Lord  bear  it  at  your  hands? 
It  is>  I  fay,  a  kind  of  Apoftacy,  and  felling  from 
your  firft  love. 


%ti-k^f4^if1f^itit^^'-it^^4f^'-^4f1)i>^^it^^if 


CHAP. 


/ 


40         Of  Unbelief;  Or^thel^antofreadineJ^ 


CHAP.   VI. 

Application,  i.  The  former  Exhortation  con" 
tinned^  viz.  To  chide  our  [elver  for  our  Unbelief* 
z,  Thpsjpeakf  the  happy  condition  of  the  Saints , 
they  are  never  upbraided  with  what  Chrifl  hath 
done  for  therriy  but  when  they  will  not  ha've  more 
from  him*  Jin  ObjeUion  Anfwered,  3.  Then 
total  Unbelief  is  'very  bad. 

NOw  for  ^application  ia  a  word.  And  I  fhall 
although  without  any  Pxepetition  of  what  I 
faid before,  take  up  the  ^fe  which  I  ended  with 
the  lalt  time. 

USE,    L 

If  Chrifl  be  angry  with  Unbelief y  then  do  you  chide 
your  fela^es  for  it  when  you  find  it.  This  is  our  con- 
formity unto  Chrift  as  King :  our  loyalty :  that 
what  Malefa^crs  he  cenfures,  and  condemns,  we 
wiUnot  harbour,  nor  give  any  entertainment  unto. 
It's  our  miferable  condition  that  we  receive  the 
Grace  of  God  in  vain  :  that  we  deal  fli'ghtly  with 
Mercy,  and  deal  refped:ively  with  iln  and  unbelief: 
Itlives^  and  it*s  bred  with  all  that  either  fenfe  or 
reafon,  or  experience  is  able  to  fay  for  it.  Men 
ufe  it  as  thougli  it  were  a  friend,  although  it  comes 
but  in  CO  deftroy,  and  to  make  an  end  of  them.  Ma- 
ny a  Soul  faith  fomecimes  when  it  hath  wrapt  it 
felf  into  fears  and  doubts  of  the  love  of  God,  that 
now  it's  in  a  llrate  of  Spiritual  life,  and  now  God 
will  love  it.j 

^_ This 


f 


to  lay  bold  on  the  Comfort  given  by  Chrijl.         41 


This  is  all  you  fhall  find  at  the  hand  of  God^Thac  < 
he  will  fee  jeiui-  Chnft  co  upbraid  you,  and  to  be 
angry  with  you.  And  therefore  1  befeech  you  my 
beloved,  having  heard  how  Jcius  Chriil  is  offend  - 
ed,  be  you  in  the  like  manner  offended  at  your  un- 
belief. Lee  it  find  no  countenance  from  you,  wh'ch 
ihall  befure  to  be  dealt  fharply  withal  by  him.  if 
there  be  a  motion  made,  and  fomeching  in;ed:ed 
and  cad,  that  fhould  put  you  into  fears,  whether 
the  word  of  promife  be  true,  and  Chrift  be  fo  lo- 
ving as  is  reported  :  Say  unto  your  Souls,  O  do 
not  that  abominable  thing  :  you  have  angred 
Chrift  enough  already,  provoke  him  no  more :  He 
hath  been  io  good  as  to  make  you  look  towards  his 
name,  and  to  beleeve  upon  him :  look  ftedfaitly  -, 
beleeve  perfectly  i  comfort  your  felf  in  him 
throughly.  Say  to  thy  own  heart.  This  is  Pride, 
and  this  is  folly ,  and  ignorance,  and  hardnefs  of 
heart  ^  this  goes  not  alone  :  If  fo  be  I  were  not  ex- 
ceedingly over- run,  and  over  grown,  this  could 
not  be, that  1  fhould  be  fo  dull,  and  make  fo  flight 
a  matter  of  receiving  Mercy,  and  the  tenders  of 
Grace  and  Mercy.  Look,  1  befeech  you,  ray  be- 
loved to  the  root  of  your  Unbelief,  and  to  what 
your  unbelief  will  beget  and  bring  forth  in  the 
heart  of  Jefus  Chrift  concerning  you,  hard  and 
angry  words.  If  any  thing  ,  then  this  will  make 
him  repent  that  ever  he  hath  been  kind  to  you.  No, 
nojfay  to  your  own  Souls,  It  is  not  watcbfulnefs, 
or  warinets  that  makes  you  thus  to  fuipeft,  and  to 
be  fearful,  but  its  ignorance  of  the  truth,  and  in- 
fenfiblnefs  of  your  needs  ^  and  pride,  that  you  will 
not  be  beholding  to  Jefus  Chrift. 


H 


USE, 


42  of  Unbelief  i  Or,  the  '^mt  ofreadtnef^ 


USE,    II. 

But  in  the  Second  place,  which  is  that  rhacldo 
more  aim  at.     1  befcechyou  my  beloved  confider. 
What  a  happy  condition  the  Saints  are  in.     You' 
are  cut  oft' from  t,he  Vine  that  you  were  branches  j 
of,  andyou  are  im^rafted  into  Chrifl,  and  you  fhal  I 
have  never  a  hard^word  from  Chrift,   aor  hear  of 
anyunkindnefsdonebyyoutoChrift,  he  will  ne- 1 
ver  fpeak  of  what  he  hath  done,  or  that  he  hath  , 
done  much,  but  only  when  you  will  not  have  more  ; 
from  him .     "He  upbraided  them,  hecaufe  of  their  Vn-  j 
belieh  and  bardiiefi  of  heart :     This  you  fhall  have  : 
at  his  hands,  when  you  do  not  come  often.     Why  ; 
will  you  have  no  more  >  Hitherto  yon  ha've  asked  no  - ' 
thing,  Toh.i6.24-     But  do  you  think  that  you  have 
enough  ?     And  are  you  glucted  with  carnal  appre-  \ 
henfions  of  his  Mercy,   till  fm  hath  gotten  your  i 
heart,  that  you  have  no  need  of  any  further  thing  i 
to  be'  done  by  him  for  you  \     Then^  and  not  till 
then  fhall  you  fee  a  frown  in  his  face.     So  exceed- 
ing kind  and  wife  is  he,  that  if  he  can  but  kill  your 
Unbelief,  you  fhall  live  like  him  :  And  if  he  can 
but  take  away  your  Unbelief,    you  fhall  do  all 
things  in  your  n.eafure  like  him.     Faith  fetches 
pardon  of  alllin,  and  fetches  Grace  to  help  againll  i 
all  particular  corruptions  and  fins. 

Obji'^.  But  you  will  fay,  So  much  time  is  due^ 

"  and  jo  much  AjfeUions  are  due  from  me  to  t}?e  Law  of 

Gody  that  Ijhall  he  fure  never  to  bunje  any  thing  voell 

taken.     A  %od  vpiU  alvoayes  he  upon  my  hack^,  if  I 

mcegin>e  up  my  felf  to  Us  tvay  j  IJhaU  not  ha've  a  good 

day  afterward* 

Anfv<^. 


I 


1 


to  lay  hold  on  the  Comfort  given  by  Chrifl.       43 


Anfvp.  Can  there  be  a  better  life  than  to  be  al- 
wayes  receiving  good  words  from  the  hands  of 
Chrill  >  Is  not  this  a  happy  condition,  for  him 
never  to  be  chiding,  but  becaufe  we  will  not  re- 
ceive all  Mercy  at  his  hands,  that  we  receive  not 
every  truth,  and  the  benefit  of  them  ?  He  upbraids 
therriy  becaufe  of  thiir  Vnbeiief.  That  was  the 
adequate  objedt  of  his  anger  and  difpleafure  a-* 


gainft  them. 


USE,    III. 


ThereisaThirdllfeof  this  5  and  that  is,  If  want 
of  Faith  in  fonie  particular  be  fo  great  a  fin,  and  be 
recompenced  with  fo  great  anger.  What  is  the  total 
want  of  Faith  then  ?  if  fo  be  the  Medicine,  that 
which  cureth  the  want  of  a  degree  of  Faith,  be  fo 
fharp,  what  is  the  pain  which  Unbelief  (being  al- 
together without  Faith  )  bring  upon  a  man?  If 
i  the  word  of.  Chrilt,  when  he  rebukes,  be  fo  fharp, 
what  will  they  be  when  he  condemns  ?  You  think 
you  fhall  not  be  called  to  any  other  account  but 
for  fins  which  are  fcandalous :  if  you  pay  all  your 
own,  and  be  not  unjufl,  it  you  keep  out  of  unclean- 
nefs,  and  have  not  common  infirmities  on  you,then 
you  fhall  be  well  enough  at  the  lafl  day.  No  be- 
loved. This  is  condemnation,  than  you  that  have 
the  means,  and  Chrifts  offers,  will  not  take  that 
which  he  brings :  but  thou  wilt  not  beleeve  that  he 
will  be  angry  for  not  taking  of  it,  and  thou  wilt 
not  receive  it.  And  if  you  think  he  will  not  be  an- 
gry with  you  becaufe  you  take  not  heaven,  and 
comfort,  and  glory,  look  what  he  doth  with  his 
own  People,  If  he  doth  thus  with  his  ownChil* 
dren,  what  will  he  do  with  his  Enemies  ?  If  he 
faith  thus  to  his  people  in  the  day  that  he  rofe, 
^ H  2  when 


I 


' 


44 


Of  Unbelief ;  Or,  the  tpant  ofreadtnej? 


when  he  was  hoc  in  love  to  them,  Ob  fools  ^  Ob  hard 
hearted  people^  you  have  a  heart  of  ftoiie  in  you, 
youareiuchas  none  woiii.l  life,  for  who  canufe 
him  that  is  a  fool  ?     If  he  will  ftrain  his  ingenuity 
(for  truly  an  ingenuous  man  will  rather  give  much, 
than  fay  what  he  hath  given  ^  and  fo  will  our  Lord 
Jefus  Chriil.  )     If  Chrilt  will  reprove,   and  re-[ 
buke,  andreproach,  andfay  what  he  hath  done  to 
his  o\Vn  people,  what  will  he  do  with  thee^  who 
haft  altogether  rejected  him  ?     If  to  him  that  hath 
failed  in  fome  afts,  he  fpeaks.  thus  ill,  what  ihalt 
thou  hear  that  haft  no  a^ts  at  all  ?     //  this  be  done 
to  the  green  tree^  vohat  jhall  be  done  to  the  dry  .<?   Luke, 
2,3.  31.    If  judgment  begins  at  the  houfe  of  God, 
where  fhall  the  Wicked  appear  ^     Go  quickly jand 
with  all  the  means  thou  canft  ufe,  v/ith  the  fight  of 
thy  fins,  and  the  Curfe  that  lies  upon  thee,  get  a 
view  of  thy  own  inability  to  do  any  thingforthe 
recovery  of  thy  fe If  j  Takeall  thePromifes  of  the 
Gofpel  that  holds  forth  Jefus  Chrift,  and  make  him 
lively,  and  take  all  the  benefits  that  he  faith  he  wil 
do  for  his  people,  and  fee  how  thou  flialt  be  made 
by  them.     Gee  any  means  in  the  w^orld  to  make 
thySoulabeleever  :  for  if  thou  deft  anunbelee- 
ver,  if  thou  dieft  having  the  means,  and  yet  wilt 
not  take  what  Jefus  Chrift  offers.  That  which  is  to 
the  Saints  an  upbraiding  word,  will  be  a  killing 
word  to  thee:  and  that  which  makes  them  fiiU  of 
fbiame,  will  make  thee  full  of  indignation. 


t 

-' 

I 

« 

K 

CHAP. 


CHAP.     VIL 

The  TJnrd  ^eafon  of  the  Votifine ,  vix.  ^ecaufe 
the  caufe  of  a  dull  ^aith  k  exceeding  bad.  Vtt' 
belief  the iffue of  fe^oeral  Sins  :  As irirfl,  ^oUy\ 
and  that  as  oppofite,  i .  To  l^iowledge^  in  T'i've 
Particulars  :  2.  To  Wtfdome.  Secondly, 
Slovp7iefi  of  heart  ^  vphich  imply es  Three  things  : 
1.  SlotbfidmjL  2.  'Bdck^ardnefi*  3.  T>uU* 
nefi.  Thirdly,  "Hardnefl  of  T.eart :  The  <Ev 
prejjlons  of  vobicb  in  Scripture  fignifie  Tnr/> 
things:   i.Stubbormji.  2»  SenjeL'ffriejL 


Z' 


REASON,     III. 


CHrift  is  fo  angry,  or  doch  upbraid  Unbelief  iiv 
his  Saints,  or  Unbeieevers,  beeaui'e  ic  is  the 
Iffue  and  Birch  of  fo  many  Corruptions,  ^s  Qod 
fhut  the  ^aftards  in  the  time  of  the  Law  from  the. 
Temple,  and  would  not  fuffer  them  to  bear  any  Office^ 
©ewt.  23.2.  not  for  any  hatred  to  them;,  but  ro 
{hew  his  hatred  to  the  Luft  out  of  which  they  were 
begotten.  The  eyes  of  the  Lord  are  more  upon  the 
Root,  than  upon  the  A<^  of  Sin.  As  a  wife  Phyfiti- 
an  more  coniiders  the  caufe  of  the  Difeafe,  than  the 
prefent  4iftjemper  wherein  the  party  is  :  his  hot,or 
his  cold  Fit  is  not  much,  but  the  ill  humors  whence 
they  arile.  As  Jefus  Chrift  in  Comforting  doth 
fpeak  to  the  heart,  and  waters  the  root  that  fo 
theremay  be  a  continual  fpringingcf  Confolatioa 
and  RefrelhHient.  So  in  his  Reproving  too,  he  Re- 
proves to  the  heart,  and  goes  to  the  bottom  of 
every  fui.. 

And : 


/ 


46         Of  Unbelief ;  Or^  the  want  ofreadinef 


And  you  fhal  find  if  you  look  into  the  Scripture, 
that  this  Unbelief  doth  grow  alwayes  likt  fonic 
Flags  in  fome  miry  heart. 

There  are  fun  dry  Sins  which  th?  Scripture  in- 
^ftanceth  in : 

As  Fiift,  Folly  of  heart,  L/z^e  24.  25.  O  ^oolr, 
and  jlovo  of  bsart  to  belecve^  That  1  may  open  that 
place  a.  little  to  you  :  Folly  you  know  is  op- 
pofite  to, 

I.  'J^iowk'd^?, 


2.   Wifdom. 

I  He  is  a  Fool  that  v/ants  under/landing  :  and  he  } 
is  no  better  that  hathunder/tandingr.and  is  not  wife 
to  order  and  manage  the  things  thac  he  knows,  that 
he  may  thereby  attain  to  his  end.  Unbelief  pro- 
ceeds from  Folly  in  both  thefe  interpretati- 
ons.        . 

I.  There  is  a  want  of  the  knowledge  of  God  and 
of  Jcfus  Chrift,   wherever  there  is  a  fhineis ,    or  i 
I  loofnefs,  or  unwillingnefs  of  heart  to  beleeve.  For  L 
I  thdy  that  kjiotv  thy  lS[ame^  will  tmj}  in  thee^  Pfal.9. 10. 
'  Andaithough  God  gives  unto  all  men  as  great  a* 
Right  unto  what  they  have,  as  if  they  bought  ic, 
(which  is  the  meaning  of  that  place  of  the  Pro- 
phet IfaiaJy,  ^uy  voithout  moneys  and  money  tvorth^ 
if2i.  5^.  I.)  yet  they  do  not  beleeve  it.    Though  the 
\  thoughts  ofQod  are  not  oi  our  thought f^  nor  his  wayes 
as  our  vf^ayeSy  but  of  far  above  them  as  tJje  heavenr  are 
above  tbeeartl:>,  Ifa.55.859.    In  7er.29.11.  God  tells 
them  that  they  might  beleeve  thai  tkeir  warefare 
I  (hould  be  accomplifhed  5    that  hii  thoKghtc^'were 
thoughts^  of  peace  towards  them '^  I  l{7iow  the  thoughts 
that  £  hate  towards  yony  faith  Q  od^  ff)ey  are  ifwughfs 
I  of  Veacey  and  not  of  evil    Did  men  know  the  rich- 

nefs- 


II 


td  lay  hold  on  the  Comfort  pven  by  Chrtji,        44 

nefs  of  Mercy,  and  the  abundance  of  goodnefs  in 
God,  and  the  largeneis  of  Gods  intenfions  of  hearc 
towards  finners,  chat  he  placech  his  glory  in  being 
{kind  ro  them,    and  that  therefore  he  can  be  no 
llofer,  but  a  gainer  in  what  he  gives  to  them  :  Did 
I  men  know  Gods  faithfuinefs  and  truth,  and  that 
I  Jefus  Chriit  was  lent  by  him  only  to  open  the  door 
jthat  wehaditopt,  and  to  open  thofe  pipes  which 
Iwe  had  filled  with  i\n,  that  loving  kindnefs  might 
flow  towards  us,   then  men  would  be  ready  to  be- 
leeve.     Why  do  men  fcruple  the  trufling  of  men  ? 
but  becaufe  chey  know  them  not,   or  elfe  know 
them  not  to  be  able,  or^uft,  in  the  performance  of 
their  promifes.     Did  we  know  one  who  is  rich,  (to 
whom  thoufands  would  not  be  felt,  be-caufe  his  e- 
ilate  is  fo  large  )  and  one  whofe  ambition  was  to 
fupply  Wants  for  nothing ,  we  fhould  be  ready  to 
thinkweihouldbefupplyed  by  him.     This  is  the 
firft  caufe  of  Unbelief  i  Folly;  that  we  know  not 
;  our  beft  friend.     As  that  Child  that  knows  not  his 
i  Father  to  be  the  beft  friend  it  hath  ;    fo  it  is  with 
'  us.  That  we  know  not  the  afFed:ions  and  difpoiiti- 
I  ons  that  are  in  Godtowards  us. 
I      2.  Befides  this,  there  is  this  folly  alfoinUnbe- 
i  lief.  That  the  great  things  of  Jefus  Chrift  are  not 
'  countedreal,  but  ct5ncelts,  and  words,  and  i^xpref* 
ficns,  and  notions,  and  artifices,  only  to  perfwade 
[  and  diaw  men.     So  y  ou  fhall  find  it  was  with  thefe 
very  Difciples  in  Lnh^ZJ^.  37.     that  when  Chriit 
came  to  them,  they  thought  he  had  been  a  Spirit^ 
or  as  it  is  in  another  place,  a  ^hantafme^  a  Pic^ture 
chat  had  been  made  only  by  their  own  conceits.  In 
^a?w.2.2Q.  you  havea/ir)rme  ofkj^owtedge  fpoken  of, 
and  the  meaning  of  it  is  this.  That  the  Jewes  did 
know  the  matters  of  Religion,  not  in  themfelvesp 
but  in  their  Notion,  as  they  were  parts  and  pieces 
of  that  Syileme  of  thac  profeilion  of  Religion  that 

was 


a8        Of  U  nbeli  e/  j  Or,  the  foant  ofreadinej? 


I 


I  was  among  chem.     So  now  do  ofc  cimes  Beleevers 
I  look  upon  the  great  things  that  are  reported  to  be 
dou2  by  Jelus  L^hrifl,  to  be  things  that  only  (ill  up 
th^  ilary.  Qr  that  1  may  exprels  my  meaning  more 
fully  to  you,  :     As  in  a  parable  there  are  many 
words,  wh'ch  the  fcope  of  the  holy  Ghoft  doth  not 
lye  in,  only  thofe  words  are  put  in  to  make  the  pa- 
ruble,  a  compleateemblen\,  or  hieroglyphick,  or 
reprelentaciou  of  fome  thing  that  Chriff  meant  in  ' 
it  :     So  men  think  the  great  promifes  and   things 
chat  are  fpoken  of  by  Jeius  Chr:ft,  that  they  are  but 
great  expre/lions,  whichferves  but  the  turn  of  per- 
fwadiug,  but  are  not  to  be  exhibited  forth  or  a c 
complifhed.     As  men  that  come  to  woe  fpeak  great 
things,  andmak^  great  promifes,  but  thofe  great 
promifes  are  to  be  interpret-ed  only  as  expreliions 
of  great  afte(!tions,  and  cords  of  drawing  love  a* 
gain,  but  all  that  is  fpoken,  is  not  to  beexpefted. 
So  do  Saints  do  with  the  great  and  precious  Pro- 
mifes, Liil^e  24.  II.   when  they  told  them  that  Jefus 
was  come  again,  it  was  as  if  they  had  told  them  a 
1  very  tale^  the  text  faith.     And  the  Heafons  that  the 
Saints  do  not  look  upon  the  Gofpel  as  real,  are 
thefe : 


Partly  from  the  contrariety  that  is  between 
the  Gofpel  and  our  reafon  and  fenfe.  As  Sarah 
laugbedy  and  counted  it  a  ridiculous  thing,  thacfhe 
fhould  have  a  Child,  the  feed  of  theProraife,  in 
whom  all  the '^anou  of  the  World  Jhould  bebkffedj 
2vhm  ftm  v^c^ grown fo  old^  Gen.  1 8.  x 2. 

Another  Reafon  is,  The  dif proportion  chac  is  be- 
tween the  things  of  the  Gofpel,  and  our  Condition. 
\  Come  and  teil  a  Beggar  that  he  fhall  have  enough 
'  to  live  upon,and  you  may  perfwade  him :  but  come 
and  reil  aim  chac  he  ihall  be  made  an  £arl^  aad  to 

have 


•v 


I 


to  lay  bold  on  the  Comfort  given  by  Chrijl.         49 


have  thoufands,  -to  have  Cuch  an  Eft  ate  as  never 
cAme  into  his  thoughts  or  deliires,  and  he  will  think 
you  fpeak  things  to  delude  him,  and  are  not  to  be 
credited  by  hmv.  So  the  Saints  lay.  What,  I  put 
into  the  bofonie  of  God,  who  am  a  1  oad  1  What, 
I  fet  upon  the  Throne,  who  have  laboured  to  put  it 
down  1  What  J  efus  Chr ift  become  a  Curfe  for  me, 
who  '^  if  I  perifh  )  he  hath  not  any  lofs  ac  all  by  I 
Will  God  pardon  my  1ms  after  1  have  abuledhis 
grace  and  mercy  1  It  is  too  great,  and  too  good^and 
coo  much  for  me.  Mow  this  is  Folly  of  Heart, 
Mark  it.  As  a  Fool  makes  all  things  that  are  tri- 
vial, real,  and  puts  great  weight  on  chem :  So  its  as 
^reac  folly  to  make  things  that  are  real,  co  be  as  if 
they  were  not.  What  a  folly  is  this,  for  a  man  to 
count  thofe  things  which  only  have  fubhftance,  co 
be  imaginary  >  iindto  count  thole  things  which  are 
but  cranfitory  only,  to  be  iubftancial  > 

3  There  is  another  Folly  of  Heart  befides  chat, 
for  which  Chrift  may  be  >uftly  angry  an  in  Un- 
belief:  and  that  i?.  That  it  is  not  lutable  to  the 
Principles  of  Faith  which  God  hath  ingenerated 
and  infuled  into  his  people.  He  is  a  fool  you 
know  that  doth  not  a6t  according  to  the  principles 
of  Reafon.  So  is  he  that  doth  not  adt  according  co 
the  grounds  and  principles  of  Faith  :  which  are 
nothing  in  us,  but  only  Gods  jgrace  made  known  by 
Gods  Word:  which  Word  is  to  be  accompliihed 
by  his  truth  that  cannot  fail.  Becaufe  he  laith  he 
willbcgood^  who  can  fay  that  it  isnotcobeac- 
complilhedj  therefore  they  are  to  be  beleeved* 
Now  all  Unbelief  arifeth  becaufe  a  man  leaver  \ 
thefe  grounds,  and  thinks  to  find  a  ground  in  him-  ' 
felf.  ;    , 

lamunworthy,  faith  one,  that  God  (hould  do 
thofe  things  for  me. 

I  Whyl\ 


t 


t 


••    I 


\ 


OfUnkliefi  Or,the-9?antofreadine^ 


I 


\ 


Why?  The  ground  that  God  will  do  anything,! 
ic  not  any  thing  in  thee  (  thou  fool  )  hut  n  e  grace  | 
that  is  in  iiimlelf.     What  a  folly  were  ^t  for  a  iian  ' 
j  that  is  not  worth  a  farthing  to  chink  of  pur  chafing 
I  thoufands,  and  millions  In  the  year  ?  I 

1  cannot  think  (faith  another)  however  I  fhould 
be  free  from  fuch  corruptions,  or  that  Chriil  fhould  ' 
ever  love  fuch  a  one  as  I  am.  | 

Thou  art  but  a  fool,  for  the  ground  of  Gods  love 
is  his  own  good  Will,  and  not  thy  Goodnefs.     lie 
that  belee/ver  bpf  ovon  beurt^  faith  Solomon,  Prov.  2b.  \ 
26.  js  a  "very^ooU     iNow  all  mens  doubt ings  arife  j 
from  hence.  That  they  liften  to  what  their  hearts  • 
fay.     ini^al  3.  the  Apoltle  reproves  the  Qalathi-  \ 
^ns,  that  they  relyed  not  wholly  up6n  t)ie  righ- j 
teoufnefs  of  Chrift  for  pardon  and  jtif^ification,  1 
but  looked  in  part  to  the  works  of  the  Law.     O 
fooliflj  Qaldtiaris,  faith  he,  who  hath  bewitched  ym. 
Gal  S'  I-  Ihe  word  of  the Apoif le,  i^c^otcti^g,  there, 
uied  for  bewitchiiig,  is  a  word  which  is  ufed  among 
the  Heathen  for  Falcination,  or  as  they  fuperfti- 
roully  conceived,  a  bewitching  of  one  by  looking 
on  them.     1  here  is  no  fuch  kind  of  way  v/hereby 
th^  Devil  can  do  hurt,  or  any  that  do  work  from 
him.     The  eye  of  the  Lord  chat  kills  and  makes 
I  alive,  but  the  Devils  eye,  nor  none  of  his,  can  do 
any  hurt.     There  is  no  fuch  way  of  bewitching  as 
by  looking,  as  the  greateflPhyiitians  do  accord  in. 
But  the  QaJadmiJ  had  taken  up  this  opinion,  That 
if  old  Women,  ok  thoie  who  had  any  ill  will  to  a- 
uy  of  them,  did  look  upon  them,  that  then  it  would 
\  hurt  them.     Nowthe  Apoftle  tells  them  that  the 
ireafon  why  they  beleeved  not,  was  nothing  but 
only  fomefuperlbkious  fear,  or  groundlefs  imagi- 
nation.    That  he  means  by  being  bewitched. 

It  may  he  one  ChriXtian  falls  into  the  company 
of  another,  who  knows  not  much  of  Jefus  Chrrft, 

and 


to  lay  hold  on  the  Comfort giVen  by  Chrifi.       ^  i 


V' 


I 


and  chat  walks  unevenly,  and  therefore  is  concinu-  r 
ally  kept  under  doubt  and  fears,  and  by  fpeaking  I 
with  them  he  is  dulled,   and  his  fpirit  is  hindred 
from  beleeving.     This,  or  lome  other  thing,  is  the 
ground  why  men  do  not  beleeve  perfedly  ^  but  it  is 
no  fubflantial  Ground. 

It  is  a  Folly  beloved.  You  would  count  a  man 
a  fool  chat  would  be  tyed  by  a  ftraw  from  going  to 
eat  or  drink,  or  taking  polTeffion  of  any  thing. 
Whatever  there  is  in  you  ,  it  can  be  no  more 
ground  or  reaion  why  you  thould  not  go  to  Chrifir, 
than -that  a  fir  aw  Ihouldbind  i'uch  a  one.  Say  thou 
ait  fuch  a  one  :  there  is  the  more  reafon  why  thou 
fhouldeft  look  to  be  clothed  with  cherighteoufneis 
of  Chrift.  The  Lord  Jefus  Chrift  is  not  prepared 
for  the  innocent,  but  the  guilty.  He  is  come  a  Me- 
diator, and  that  fuppofech  that  there  is  odds  be- 
tween God  and  Souls. 

I  4,  And  there  is  another  Folly  which  is  a  ground 
of  Unbelief,  and  that  is  a  vanity  or  lightnefs  of 
mind.  tA  fooly  faith  Solomon  inTroT;.  14.  15.  be" 
lee^jer  e^ery  thingj  and  therefor?  he  beleeves  no- 
thing. A  fool  beleeves  what  any  one  faith,  becaufe 
he  hach  no  judgement  of  his  own,  or  becaufe  he  de- 
files his  own  judgement.  As  foon  as  he  hears  a 
thing,  it  paiTech  from  him  ^  and  another  thing  is  as 
much  beleeved  as  that  was.  Some  Students  are  in* 
formed  by  the  Books  they  read,  and  have  no  judge- 
ment of  their  own.  So  it  comes  to  pafs  v/ith  lome 
Chriilians  that  they  have  no  ftability  of  judgment 
concerning  the  things  of  God,  and  their  own  ftate. 
If  fo  be  therefore  they  hear  a  good  word,  a  word 
of  Grace  from  God,  then  they  are  raifed :  but  if 
they  hear  by  and  by  the  wrath  of  God  as  aFather 
againftfin,  then  they  are  down  again.  One  glori- 
ous dilpeafation  of  God  that  fets  you  up,  if  there 
comes  another  kind  of  dealing  from  God,  then! 
I  z  they  I 


I'    ijx         OfXinUliefi  Or^theivantofreadmeji 

j  they  call  all  in  quefl ion.     Conlcience  faith.  Peace 
beuncoyoufionitheLord,  thy  iniquities  fhall  nc- | 
vei  be  thy  ruinc  :  but  then  conies  inSenfe  and  laith,  j 
What  peace  can  there  be  lb  long  as  there  are  fuch  , 
qKarrellings  and  contentions  with    the  righteous  ; 
Law  of  God  :  and  then  farewel  all  Faith  again. 
This  is  an  exceeding  great  folly  and  weaknels  of 
Spirit,  if  a  man  hears  a  choufand  objeftions  againft  i 
a  feaan:,  he  is  to  hold  it  until  fuch  time  as  the  bo r-  [ 
torn  principle  upon  which  he  holds  k,  be  removed. 
So  beloved,  a  man  fhould  hold  his  hope,  and  keep 
hisfacetojcfus  Chriil,  and  his  refolut ions  to  go  to 
him,  and  beleeve  on  him,  and  his  confidence  that 
Chrift  will  be  to  him  according  to  all  his  hopes,  al-1 
though  there  be  never  fo  many  various  dealings ! 
from  God,  and  ob;e^ions  arife  againft  it. 

5.  But  the  laft  thing  1  will  fpeakfrom  this  Par- 
ticular, is  the  abfurd  reafonings  of  mens  hearts. 
Wijy  do  you  reason  among  your  ftlfites^  faith  Chrift, 
Luh^  24.  3  8.  fpeaking  to  this  very  Point..  Oh  Fools: 
o^ituim/,  huh^  24.  25*  It  is  rendi ed-  by  fomc  of  our 
beft  tranflators  of  the  Scripture  ,  O  mad  men  that 
hai>e  not  the  right  ufe  of  ^eafon.  And  truly  you 
would  think  anllnbeleever  to  be  bewitched,  whea  1 
ypuwellweigh  by  Scripture,  what  the  Argument s^t 
are  which  he  hath  againft  hia.felf  and  his  Faith  :  j 
what  the  grounds  are  from  which  he  thinks  that  | 
God  hath  no  love  to  hint,  nor  will  not  do  fuch' j 
tbingsfor  hinias  the  Scripture  faith. 

As  for  Example : 
In  John  1 1 .  2 1 .  ^Martha  and^ary  came  and  told 

^efus  Chrift,  that  if  be  had  been  tbere^  their  brother 
ad  not  been  dead'-,   and  yet  th^y  queft:ion  againft 
his  Refurreftioa,  becaufe  he  did  ftink.     What  a 
contradi^ion  is  this  ?     Whenas  it  is  the  fame  po- 
wer which  can  raife  him  again,  which  could  have 
/  kept  hira  froQi  dying.       If  Chrift  had  power  to 

keep 


— Mian 

to  lay  hold  on  the  Comfort  pven  by  Chrifi.        ^55 


keep  him  from  being  Dead,    then  he  had  po-  1 
wer  toRaife  him  again,    if  he  had  been  rotten. 
If  Chrifts  Power  had  been  the  Caufe  of  his  Re-  I 
furrettion,  as  they  conceited,  then  he  could  raife  ! 
up  La^arus^s  duir,  when  he  had  been  rotten,  and  | 
thrown  into  all  the  corners  of  the  earth.     In  like  j 
manner  do  many  Sa'nrs  re afon  thus  :  1  have  done  i 
fuch  things  againft  the  Lord,  and  therefore  will  he  j 
hide  his  loving  kindnefs  from  me  for  ever.     I  am 
thus  and  thus,^  and  therefore  will  he  do  no  gr;;at 
thing  for  me.  Should  a  man  come  and  reafon  thus  : 
If  the  Clock  ilrikes  ten,  I  fhall  dye ;  you  would 
count  him  to  be  a  fool.  If  you  fhould  hear  him  fay, 
becaufe  his  finger  bleeds,  therfore  he  fhal  luddenly 
depart  this  life  j    you  will  lay  Folly  is  within  him. 
Beloved,  it  is  the  fame  thing.     What  is  the  grace 
and  love  of  God  in  Jefus  Chrift  appointed  unto,buc 
only  tomake  them  accepted;,  who  are  unworthy  in 
themfelves :  but  only  tomake  them  holy,  who  are 
defiled  and  ftained  in  their  guilt  before  the  Lord. 
God  can  as  well  forgive  the  greateft  fins,  as  th'^ 
leaft :  and  there  is  not  the  leaft  fm,   but  doth  de- 
ferve  infinite  condemnatio«,  as  well  as  the  great efl 
guilr.  Iniome  refpefts  a  leffer  fin  may  make  a  man^ 
more  abominable  and  odious  in  the  light  of  God,, 
than  a  greater  *,  becaufe  there  is  fo  much  the  more 
of  the  Will  in  it,  than  in  a  greater,  andfo  much  the 
more  contempt  of  the  law  :   That  for  a  fmall  thing 
we  will  break  theLavo  that  if  holy ^  jufl,  and  good  I 
Is  this  any  good  reafonmg  ,  that  becaufe  the  Lord 
hath  afflicted  thee,  and  made  thee  wait  long  upon 
him,  chat  therefore  he  hath  no  love  unto  thee,  nor 
willbeflow  upon  thee  ?     It's  no  mere  reafoning 
than  to  fay.  That  becaufe  it  hath  not  rained  this 
day,  that  it  will  rain  no  more :    or  becaufe  God 
hath  not  fitted  a  man  for  mercy,  therefore  he   will 
not  Ihew  mercy,    whenas  mercy  fits  for  mercy. 
_..^__  : Folly 


t  ^         Of  Unbelief;  Or^  the  wan  t  ofreadine^ 


Folly  as  it  is  oppofed  to  knowledge,  is  the  caufe  of 
Unbelief.  I  will  ftand  no  longer  in  the  opening  of 
chac. 

2.  ^oUy^  £Ji4itii  oppofite  to  Wifdom,  is  the  caufe  oji 
'Unbelief*     Wildom  in  God  doth  lie  in  bringing 
things  about  his  own  way.     It  would  be  no  honour 
to  h  s  Wiido.n  to  bring   things  about  in  likely 
means.     He  brings  in  Righceoufnefs  by  fin  :    and 
life,  by  the  death  of  Chriil.     Our  Wifdom  lyes  in 
w,a icing  upon  God  for  the  fulfilling  of  his  Promifes 
in  luch  by-wayes '-,  as  i  may  call  them.      Therefore 
in  (P/^/.  107.  43.   when  the   Pfalmifl   had  fppken 
how  God  brings  down  to  the  grave,  and  raifech  him  * 
up  again,and  makes  a  man  to  be  as  at  rhe  bottom  of 
the  Sea,  and  caufeth  a  calm  to  come  again:     Oh- 
faith  he,  he  that  is  wife  jlyall  under fhand  the fe  things^ 
and  fljaU  k;nov(?  the  leaving  l^indn-jfl  of  the  Lord.     That 
is,  the  loving  kindnefs  of  the  Lord  is  fhewedeven 
as  deliverance  that  men  find  in  the  Sea,    which 
comes  at  Gods  command  to  them:  when  they  are 
near  to  death,  GodraTeth  them  :    when  they  are 
near  finking,  a  calm  comes  :   So  when  the  hearts  of 
j  Gods  people  are  ready  to  faint,  and  when  they  are 
under  the  heavieft  affllftions,  and  faddefl  diftem- 
J  pers,  then  God  coms  in,  and  brings  loving  kindnefs. 
Now  Unbelief  that  goes  by  Seine,  and  ryes  and 
binds  God  to  a  way,  wherein  it  may  trace  hmi.     if 
all  things  be  not  fair  and  probable,  it  concludes 
againft  the  fulfilling  of  the  Promifes.    No  wonder 
therefore  if  God  be  angry  with  you.     Hath  God 
any  pleafure  in  fools  ?    Can  he  take  any  delight  in 
fuch  filly,  fimple  behaviours  as  thefe  are  ?     That  is 
rhe  firft  thing  :       ^oUy  is  the  ground  of  Vnb^- 
lief. 

2.  And  not  only  Folly,  but  as  it  goes  on,  there  is 
a  flownefs  of  heart  alfo.  Oh  fools  and  flotx?  of  heart 
tobeleeve* 

That 


I 


I    i..,iiyKa 


•*■         I  !■» 


td  lay  hold  on  the  Comfort  given  by  Chrift.        ^  h 


1 


That  Phrafe  (  Sloxx>  of  Heart )  imp  lyes  thefe 
Three  Things : 

1.  Slothfulm^' 

2.  ^achp>ardneflyOV 'Delays 

\     I.  He  is  Slothful  that  aifeth  not  the  Means  with 
all  his  ilrength. 

2.  He  IS  Slotv,  that  uieth  the  means,  but  is  long 
before  he  falls  to  work  :  And  when  he  is  at  work, 
is  long  about  a  little. 

3.  He  is  Dully  whofe  under  flan  cjing  doth  not 
eaftly  receive  what  is  fpoken  to  hii:n.  Now  all 
thefe  Three  are  in  your  ^ackjvardnefi  to  Be- 
leev€. 


There  is  A  negleH  of  Tbe^eans  of  Taitb  :     The 
Means  of  Faith  are ; 

1.  Firft,  the  word:  Thisisthevpordof^aith, 
vobkbvpe pr each yKom.  10.  8. 

2.  The  Experience  which  you  have  of  Gods 
truth  :  for  ai  we  lonje  the  Lord^  fo  rve  beleeye  on  him^ 
becaufi  bt  hdars  dur  'voice* 

3.  The  Company  of  Beleevers  :  Wknovo^e- 
lee^ve,  fay  they  in  Jobn^*  ^9-  for  the  faying  of  the 
Waman^'&c. 

4*  SoTTie  mufl  befentfrom  the  Lprd^  Roifi.  10. 14, 
15.  bef&fe'  vpd  tan  betteo)^  m  bint,  Eichei'  t'hdU  doit 
hot  h&ar  the  ^brd  of  ^omife  which  i^  iucable  to 
thy  condition  :  or  tliou  att  witli  God,  as  if  he  had 
been  never  kind :  thou  bafkforgottentbe  confolations^ 
ffcb.i^.^. Or 


_^  • ■ —  ■'       ■      ■  ■ 

t6        Of  Unbelief;  Or^  the  ipant  of  readme/^ 


)  Orthoudofl:  affociate  thy  fclf  with  coirplan- 
j  ingChnltians  that  are  never  lacisfted  ,  although 
1  God  be  nevei:  fo  good  to  them. 

Elfe  this  is  thy  cai'e.  It'  thou  doft  medic  ace  upon 
the  word,  yet  it  is  flighcly  ,  and  thou  pondereft  ic 
not. 

And  thou  calleft  to  mind  what  God  hath  done 
for  thee,but  not  as  an  engagement  for  God  to  do  for 
thee  again. 

And  thou  keepeft:  company  with  Chnil'ans  that 
are  chearful,  and  above  the  amazing  diftradting 
fears  of  judgement,  or  of  theciieiuies  of  cheir  Sal- 
vation j  but  yet  thou  doft  not  draw  from  rhem  how 
they  come  by  that  confidence  :  I  hou  doft  not  learn 
of-  them  the  way  whereby  cheir  hearts  came  fo 
fettled. 

This  is  moft  certain,  beloved  :  That  there  is  no 
work  of  God,  but  it  gxowf;  exceeding  eaue  by  the 
praftife  of  the  means  of  ic  :  Together  with  the 
means,  God  gives  power  to  whatever  they  are  ap- 
pointed unto. 

Elfe  if  chou  doll  ufe  the  means,  thy  flochfulneis 
is  yet  perhaps,  that  thou  art  negleditftzl  to  ufe  thy 
Fa-ch  :    but  as  the  fluggard  lives  in  the  Summer 
time  upon  the  things  which  the  earth  brings  forth 
of  herfelf :     So  thou  doft  live  upon  the  comforts 
wh'ch  God  gives  thee  out  of  common  bounty,  but 
thou  doll  not  live  by  Fairh.      This  is  the  life  of 
Faith,  to  look  for  all  through  JeKusChriflmeerly 
becaufe  of  his  word,  although  ic  be  without  means, 
and  where  there  are  means,  yet  the  means  are  look- 
ed upon  as  altogether  infufficienc.    I  might  inftance 
in  thefe,  but  that  1  ftiould  hold  you  too  long.  Now 
as  the  Wheels  that  do  not  ftir,  grow  rufly,  and 
require  much   ilrength  to  ftir  them  t   .So  the 
heart  that  isnotufedcobeleeving,  growsunapt  to 
beleeve. 

^.  But 


to  lay  hold  on  the  Comfort  given  by  Chrlfl.         57 


t  \ 


2^  But  befides.  this  fluggifhnefs  and  carelefncfs 
which  dorh  even  over- run  the  hearts  of  the  people 
of  God ',  they  lay  not  out  themfelves  to  the  ucmoft, 
they  do  not  do  what  is  to  be  done :  they  ipare 
chemlelves  in  Prayer  :  and  fpare  themfelves  in  Me- 
ditating :    and  ipare  themfelves   in  the  life  of; 

Faich. 

There  is  betides  that,  afy.  A  flownefs  of  heart 
which  hinders  beleeving  much  too:  .When  a  man 
is  deferring  or  putting  off  from  fome  grounds  or 
other  for  a  better  feafon  :  When  the  heart  is_in  a 
better  frame  :  When  he  is  more  humbled,  and 
more  affeded  with  his  own  guilt :  When  he  deli- 
berates, and  puts  fo  n\any  ifs,  and  hath  fo  many 
fufpitions  and  jealoulies.  That  which  kept  the 
people  of  %ubtniiom  going  up  to  the  Battel  of  the  | 
Lord,  Judg^S'^Sy'^^*  was  the  exadnefs  of  heart,  as. 
3^—ip-pn  m'ghc  be  rendred :  for  they  put  this. 
cafe,  What  if  they  fhouldbeworfted  ?  What  if 
the  Battel  fhouid  go  againft  them  >.  What  if  they 
fhould  be  Engaged,  and  their  Friends  be  at  a  di- 
ftance?  All  chat  they  could  poffibly  lay  in  their 
way,  they  did,  when  the  Enemy  was  upon  his 
March:  and  lo.they  went  not  out.  So  men  are  fo 
exad^  about  beleeving,  tliat  they  do  not  beleeve. 
They  put  fo  n.any  cafes,  that  they  dull  their  hearts. 
God  would  have  a  man  to  be  wife,  but  yet  zealous, 
It^s  enough  for  a  man  to  have  thePromifes  of  God, 
that  if  he  come  to  him,  he  fhall  have  life,  and  parr 
don,andholinefs. 

3.  But  there  is  3//.  befides  that,  comprehended 
inthisflqthfulnefs  of  heart,  <vi%*  A  great  deal  of  \ 
dulnefs:  fo  that  men  muft  have  things  fo  plainly 
fpokenanddemonftratively -,  as  that /a'  that  runs, 
mayr^ad:  whereby,  both  <JO  rake  duties  and  com- 
forts by  infinuations  and'  intimations,  perfons  are 
very  dull  and  flow.     Gpd  hath  given  'his  lav/ and 

K  v/ord 


58         Of  Unbelief;  Or,  the  f^ant  ofreadinej? 

,  word  to  be  known  by  deducing  confequential  con- 
clulions,  and  one  thing  £iom  another.  He  fa  id 
(you  know  )  that  he  would  he  the  Qod  c/ Abraham, 
j  llaacj^?!^  Jacob,  WiZtt-/:?.  22.  52.  but  he  looked  that 
;  his  people  irom  thence  (  knowing  the  Scripture  ) 
j  Ihould  deduce  that  their  bodies  fhould  rife  again, 
I  and  not  be  in  the  earth  for  ever.  Now  I  pray,  when 
a  man  that  is  a  Mafter  muft  fpeak  in  fo  many  words 
to  his  Servant,  elfe  nothing  fhall  be  done  :  when 
he  will  not  under  fland  his  mind  by  any  thing  faid, 
unlefs  it  befyllabically  delivered  :  when  there  is 
no  gathering,  nor  colled:ing  what  will  pleafe  him 
by  what  he  hath  fpoken,  and  expieft  himfelf  in: 
the  Mafter  hath  no  pleafure  in  fuch  a  Servant :  he 
is  indeed  fit  for  no  Mafter.  So  it's  no  wonder  if  the 
Lord  fefus  be  exceeding  angry  when  his  people  are 
fo  dull,  that  they  muft  have  fuch  exprefs,  pofitive, 
demonftrative  difcovery  of  his  love,  elfe  they  will 
not  receive  it.  There  is  a  Iharpnefs  of  Wit  and 
pa?ts  in  men  by  na:ure,  by  which  they  profit  more 
in  a  lictle  time  by  their  Teachers,  than  thofe  that 
are  dull  do.  There  is  a  qufcknefs  of  llnderftand- 
ing  ,  that  men  have  it  asfoon  as  it's  motioned,  or 
mentioned.  God  would  have  fuch  quicknefs  of 
Faith  in  men,  that  as  foon  as  they  hear  a  Promife 
or  when  God  begins  to  fpeak,  by  and  by  they 
(houldclofe  with  it,  and  drink  it  in.  And  that  is 
now  the  Second  ground  of  Unbelief  5  Slovptiefi  of 
Veart. 

5.  There  is  a  Third,  and  that  is  ^ardnefi  of  heart : 
and  that  my  text  mentions ,  He  did  upbraid  tf:>em 
becaufe  of  their  Vnbelief^  and  hard7iefi  of  heart.  An 
Unbeleeving  heart,  is  a  hard  heart.  There  is  not 
ftoninefs  of  heart  in  a  regenerate  man,  but  brawni- 
nefs  ;  that  is,  he  is  not  fo  hard  as  he  was,  nor  with 
that  kind,  but  he  is  ftill  byreafon  of  corruptions 
in  him,  and  fm  that  he  runs  into  ftill  hard.    And 

that 


PV'-'^*  "' 


■   J.  l«,J 


— '  ■^■^^""  '  ,  ■  -    ^   ...      ■ 

to  lay  hold  on  the  ComfongiVen  by  Chrift.       ep 


that  dif covers  its  felf  in  point  of  beleeving.  Men 
arc  ape  to  chink  if  rhey  can  but  v/eep  when^they  do 
complain  of  ftn,  that  their  hearts  are  fofc.  Hard. 
nei's  of  heart  lyes  properly  in  not  beleeving  :  which 
I  will  make  out  to  you  thus  : 

The  Scripture  takes  up  expreffions  of  hardnefs, 
to  fig nifie  Two  Things  in  the  Souls  and  Con* 
fciences  of  men. 


i^  Stubbornnefly  or  ^nyUlding- 
nefi. 

2,  Senfdleffnefi. 

Things  that  are  hard,  have  no  feeling  in  them* 
And  if  there  were  in  our  hearts  indeed  a  fenfe  of 
our  need  o£  Jefus  Chrift,  or  a  feeling  of  the  excel 
lency  of  the  things  of  Jefus  Chrifl-,  ic  would  make 
us  to  lay  hold  on  them,  and  to  catch  at  them.     As 
cheMeffenger  of  theKingof  .Syr/^  did  catch  at  the 
vpord  that  fell  from  the  1\ings  maurh,  although  ic  was 
by  way  of  complement  that  he  calkd  him  brother, 
I  King.  20. 3 2.  is  my  ^rotf^r  Benhadad  yet  alvve? 
and  let  him  live.     They  therefore  did  cacch  at  his 
words,  becauf e  their  life  d^d  lye  ac  the  ftake,  and 
all  their  v/elfare.     Lee  me  fpeak  that  which  I  have 
found  by  experience  :  You  fhall  fomecimes  meet  I 
withfome  chac  cry  out  and  complain  of  the  wrath  | 
of  vJod,  and  of  their  own  defertsof  e.ernalpuiiifh^/ 
ment,  chat  will  cry  ouc  of  their  fins,  fpeak  of,  and! 
lay  before  them  the  oifer ;  of  the  G  ofpel    and  they 
j^c  the  .away  ft  ill  from  them  :     Truly  the  reafon 
is,  b^ciule  they  know  not  what  Heil,  and  thel 
Wrath  of  G:d  is  j  and  becaufe  they  have  not  in- 1 
deed  a  right  fight  of  fin.     For  if  they  did  indeed! 
know  themfelves  to  be  in  fuch  danger,  they  would  I 

K  Tif  readily  \ 


f 


■6WW 


r«a**" 


^ ■ ^ — :;::.■_ rsa^ — . 

I  ^o  0/  Unklief ;  0*^,  the  v^mt  ofreadtneJS 


ffead  ly  iay^  hold.on  ^aay  goo'd  v/oxdof  God*  So 
I  niuch  as  there  is  in  you  of  uabelkf,  there  is  fo  much 
!  ftniekffnefsinyou,  co  uplain  as  long  as  you  will 
of  fin^  and  of  hardneis  of  iieart. 

2,  Again  where  there  is  hardnefs  of  heart,  there 
is  feme  degree  of  uny  ield  ngnefs  and  ftubbornnefs 
of  heart.  As  you  lee  evidently  in  thefe  Difciples. 
He  mnft  come  to  their  way  of  informing  them 
whether  he  was  rifen  or  not,  elfe  nothing  would 
fatisiie  them.  He  fent  them  Meffengers  which  they 
knew  were  godly  J  and  news  that  be  was  Rifen  and 
come  again,  and  yet  they  beleeved  not  :  Nor 
would  Thomas  uniefs  that  he  might  come  and  put 
his  finger  in  his  fidesjand  feel  thf  wounds  that  were 
made  there,  y^^w  20.  25.  Stubbornnefs  of  h%art,  j 
fay,  doth  in  fome  fort  remain  in  the  Saints,and  that 
is  the  reafon  why  they  are  fo  backward  to  beleeve  : 
becaufe  they  cannot  captivate  their  reafon  and 
fenfe  to 'the  way  which  God  revealed  his  love 
by. 

Some  other  grounds  there  are  which  I  thought  to 
pent  ion,  but  cannot,  and  therefore  I  will  only 
fpeak  one  word  by  way  of  iApplicationyd^nd  fo  con- 
clude -,  and  that  is  this : 


to  lay  hold  on  the  Comfort giyen  by  Chriji.         6i 


.'  ti)  :■ 


CHAP.    VIIL 


Application, 


Take  heed  of  ^ach^ardmfi  to  ^e^ 


APPLICATION, 

i'  > 

TAke  heed  I  befeech  you  (  you  that  are  Be- 
leevers  )  of  Backw ardnei s  cobeleeve  the  greac 
love,  and  the  great  things  of  Jelus  Chrift,  by  which 
you  fhould  be  conforted.  Take  heed  of  being  hard 
to  be  comforted  under  any  difpenlation  and  dsal^ 
ing  of  God  with  you.  My  text  will  give  you  the 
reafon,  youfhallhear  of  ic  (  if  you  be  his  )  from 
the  mouth  of  Jefus  Chrift.  JelUs  Chrift  will  be 
angry,  andwhat  will  you  then  do,  if  his  wrath  be 
l{indled^  yea  but  a  little  ?  The  frowns  of  his  face  are 
death  to  you,  worfe  than  the  Ipfs  of  all  things  he- 
fides.  Can  you  bear  his  diipleafure  ?  as  the  Apoftle 
faith  in  i  Cor. io'.22.  Dorve  provoke  theLordto  An- 
ger ?  Are  weflronger  than  he  .^  Can  we  pray  when 
he  is  angry  ?  Or  read  when  he  is  angry  ?  Do  you 
not  go  up  and  down  as  if  y  ou  were  in  darknefs,  and 
the  Sun  fee  in  the  midft  of  the  day,  (which  is  the. 
meaning  of  that  Prophet  )  when  you  want  the 
favour  of  Jefus  Chrifl  ?  What  keeps  you  out  of  lin  ? 
Only  this,  or  this  mainly  :  becaufe  you  would  not 
offend  who;^l  you, love  :  or  you  would  not  lofe 
the  love  9f  hiin,  in  whom  you  live.  There  is  no- 
thing will  make  you  Ipfe  his  love,  nothing  will  al- 
ter his  countenance,  or  change  his  voyce  more  than 
to  fee  you  backward  to  beleeve.  He  cones  to 
yourSpuisapdiaysj  I  ba,ve  doi^e.fhus  and  thus  for 

■  '  ''     ^ L yQ^> 


1 


da         OfUnbeUef;Or^thetpaHtofreadineJ^ 


you,  but  I  will  do  more  :  when  you  would  be  glad 
to  have  the  old  ftate  continued,  he  laich  he  will  do 
greater  things  than  thcie  for  you  :  And  you  begin 
to  think,  thefe  things  cannot  be  ,  this  is  but  the 
thoughts  of  my  proud  heart  :  and  the  thoughts  of 
my  devituig  proud  Spirit :  It's  true,  thou  haft  a 
proud  Spirit,  but  it's  bccaute  thou  doft  not  beleeve. 
And  thou  haft  a  proud  heart,  but  it's  becauf;?  thou 
doft  not  beleeve,  and  yield  up  thy  judgement  to 
what  he  promifeth.  Chrlftians  fhould  be  as  greedy 
of  drawing  in  comfort,  as  the  earth  is  of  drawing  in 
the  ram  when  it'^s  chapr  and  dryed.  As  wicked  men 
are  prefumptuous,  and  catch  at  every  thing  that 
may  give  them  hope  in  theii  finfulnefs :  So  a  god- 
ly man  ought  (and  it's  his  excellency)  to  catch  at, 
and  to  lay  hold  on  every  thing  that  is  fpoken  to 
them,  and  every  promife  that  is  uttered.  Confider 
thus  much  ^  If  there  fhould  be  any  error  in  you,  in 
being  too  forward  to  beleeve,  it's  an  error  on  the 
right  handj  and  it's  far  better  thuubackwardnefs. 
As  it's  a  lellcr  evil  to  err  through  zeal  ,  than 
through  neutrality  and  coldnefs  J  if  I  may  call  it 
by  that  name. 

There  is  a  great  deal  of  preftimptuou?  Faith 
which  imagins  its  felf  to  be  meant  in  every  offer  of 
Grace ;  which  takes  every  dealing  of  God  to  be  in 
love :  which  takes  the  word  out  of  Gods  mouth 
^as  I  may  exprefs  it)  whiift  he  is  fpeaking,  and  ap- 
plyes  it  to  its  felf.  As  ill  will  doJ:h  nVke  a  man 
think  himfelf  to  be  meant  in  every  word  that  is 
fpoken  by  another  :  So  love  in  the  hight  makes^a 
man  to  think  that  al  the  good  that  God  fpeaks  of,^'s 
fpoken  to  him*  When  thou  therefore  ^om.eft  to 
the  Word  of  God,  and  heareft  that  God  will  do 
this  and  that  for  Beleevers;  Do  thou  fay  he  wtU 
I  do  it  for  me.  All  thi«  is  for  nte.  This  ipiiitual 
I  madnefs,  is  Wifdom.     I  call  ic  madftefs,  becaufe  k 


i& 


mmr 


II  .  ,11         I  ■      ■  " ' '  -     -        Mil  I      I      I    _  ■■II 

td  lay  hold  on  the  Comfort  ^iven  by  Chrifi;       ^^ 


is  fo  unto  carnal  reafon,  and  the  underftanding  of 
a  man.     They  cell  a  flory  of  a  madman  fitting  in 
aPorc,  and  when  any  Ship  came  in^  he  would  fay, 
This  is  my  riches  and  v/eakh,  and  muft  be  laid  in 
ray  treafury.     Do  rhou  fay  fa  of  every  promife  of 
God,  and  thou  fayil  no  more  than  is  true,  forall^ 
that  Godhaih,  is  thine,  and  all  that  God  fpeaks" 
unto  thee.  What  a  toy le  is  it  for  the  husband  every 
day  to  be  perf wading  his  Wife  that  he  loves  her, 
/and  to  be  wooing  h^r  as  he  did  at  iirft  I    How  ftall 
Godbear  this  at  your  hands,  when  all  his  dealings 
ihall  be  mif  underftood  by  you  ?    And  unlefshe 
fpeak  in  the  fame  manner  that  he  did,  when  he  firft 
made  love  to  you,  you  will  take  no  notice  of  what 
loveheihewstoyou?    Do  not  commend  thy  felf 
for  warinefs,  when  thou  keepeil  off  from  promife  : 
It  is  hardnefs  of  hearc  and  flo^hfulnefs,  and  that  1 
which  will  cloarh  thee  with  rags,  as  Solomon  faith! 
in  another  cafe.     Put  off  now,  and  it  may  be  thou 
mayft  come  ,    ere  long,   to  be  as  it  was  with  the 
Church,  that  thou  mayfl:  want  thy  beloved,  and 
know  not  where  to  find  him  :  thou  mayft  not  hear 
that  which  God  fpeaks.     Oh  may  the  Soul  fay  that 
God  would  fpeak  this,  and  that  which  he  fpake  fo 
long  before,  which  I  regarded  not  ^     but  let  pafs 
by? 

Comfort  not  thy  felf  in  this,  that  thy  Unbelief  is  ■ 
notfrom  ftubbornnefs,  and  therefore  thou  flia It  be 
born  withal :  For  there  is  no  unbelief,  but  there  is 
fome  degree  of  Stubbornnefs :  And  if  thou  art  not 
ftubbornas  aRebel,  yet  thou  art  as  a  Child,  and 
God  will  whip  it  out  of  thee.  When  thou  haft  faid 
unto  the  Lor d^  Depart  from  me  5  No,  this  is  no 
futable  to  my  condition :  I  had  need  rather  of  Cor- 
jrafives,  than  Cordials:  When  thou  haft  fpoken 
this,  behold  the  heavens  are  darkned,  and  the  face 
of  Jefus  Chrift  that  is  clouded,  and  thou  Ihalt  hear 
^ chi  ding, 


I 


•^m 


^4        OfUnhelief,}  OrytheTi'antofreadine^  > 


I 


1  chiding  and  he  will  upbraid  thee,  and  reprove 
thee,  and  i^ec  all  chy  tins  in  order  before  rhee  r  it's 
an  argiimenc  ndeedchar  a  man  is  called  ofGcd, 
whenas  nothing  lb  much  troubles  him,  as  his  unbe- 
lief: And  when  his  unbelief  doth  not  lo  much 
trouble  him,  becaufe  of  the  goodnefs  it  keeps  him 
from,  as  of  that  anger  and  difpleafure  which  it  pro- 
vokes in  Chi  iff,  as  1  told  you  the  laft  time  upon  a- 
nother  occafion,  Tell  a  godly  n:an,  this  is  that 
which  Jefus  Chriff  will  not  like,  and  he  will  leave 
it,  becaufe  his  life  lyes  in  the  love  of  Jefus  Chr jfl. 
I  tell  you  that  this  caution,  and  this  Vvar  in  efs,  and 
this  demurring,  and  this  forbearing,  and  putting 
off:  this  ftrangnefs,  and  this  fhynefs  unto  Jefus 
Chriil  doth  anger  him  :  Thou  ihalt  hear  him  not 
only  charge  thee  with  thofe  tins,  for  which  thou 
fayeft  thou  art  folhy  of  him  :  but  he  will  charge 
j:hee  with  thy  fhynefs,  w^hich  is  the  caufe  of, thy 
Unbelief: 

^■Je  uphr aided  th em y  becaufe  of  their  Unbelief, 

Whenever  thou  therefore  iindeft  and  feelefl:  but 
a  ftirring  of  a  temptation  to  keep  thee  from,  or  to 
hold  thee  to  tiiat  Faith  whereunto  thou  haft  attain- 
ed, I  fay  to  keep  thee  from  beleeving  altogether, 
or  from  beleeving  more,  to  keep  thee  to  that  mea- 
fure  :  Now  thou  art  doing  the  thing  which  Jefus 
Chrifl  cannot  bear  ,  and  therefore  Anfwer  thy 
temptation  thus ;  I  have  angred  the  Lord  already, 
ihuU  I  anger  him  more  >  1  have  provoked  him  : 
but  being  provoked  by  fin,  there  is  a  remedy 
through  Grace:  but  Grace.being  flighred^what  way, 
Oh  what  courfe,  or  wliat  remedy  can  be  taken  i  j 
Prefs  thy  Soulupon  this  ground  to  beleeve^  becaufe 
that  the  wrath  of  QodfhaU  abide  upon  theey  becco^feof 
thy  Vnbelief,  Joh.3.36.      Abide  upon  thee  :  that  is. 

If 


) 


to  ky  hold  on  the  Comfort gly en  by  Chrijl.         6  5 


If  thou  beleeveft  not  at  all,  thou  art,  and  fhalt  con- 
tinue under  Condemnation  (  but  that  is  not  the 
fubjeft  that  I  am  now  ipeaking  to.)  But  although 
thou  doll  beleeve,  yet  if  thou  art  not  nimble,  and 
adive,  and  ready  in  beleeving  :  his  wrath  lafts  lon- 
ger, and  his  d  fpleaiure  holds  longer,  an^  his 
ftrangnefs  longer,  than  for  any  other  fm.  Whac 
will  Jefus  Chrift  fay.  Can  ye  live  without  me> 
Have  I  been  lo  kind  to  you,  that  now  you  have  no 
need  of  me?  This  is  the  iniquity  from  whence  it 
comes,  even  thy  Unbelief :  and  fo  he  will  rip  up  all 
thy  heart,  that  thou  ihalt  be  as  one  that  knows  not 
which  way  to  turn  thee  :  Take  heed  of  the  fin  of 
Unbelief  :  And  although  thou  haft  Faith,  and  fhalt 
not  come  under  Condemnation,  yet  for  thy  want  of 
readinefs  of  Faith,  and  for  want  of  aptnefs  to  be- 
leeve, thou  fhak  provoke  him  to  fuch  indignation, 
that  thou  ihalt  have  never  good  day,  whilft  thou 
art  in  that  way,  and  courfe. 


CHAP. 


\ 


/ 


^(5  Of  Unbelief;  Or,  the  ^antofreadinef? 


CHAP.   IX, 

^  fourth  Siih  of  vohich  Vnhelief  if  the  ijjue. 
Viz.  Vifordercd  Joy.  Ibis  hiv din  ^Faitb'^ 
X.  iy  the  ^xcefi  of  it  :  2.  Q3>  the  Stveetnej! 
of  it*  The  fourth  ^cafon  of  the  VoUrim^ 
Viz.  ^eccuife  the  ^ffSs  of  Vnbelief  are  fo 
bad. 

Fourthly,  and  Laftly ,  the  ground  of  this  Unbelief 
IS  Toy.  In  Lnl^  24.  41  •  They  yet  ^ele^nfed  not 
for  Joy.  Beleeve  they  did,  becaufe  they  joyed; 
for  joy  arifeth  from  being  made  partakers  of  fome 
known  good.  But  they  beleeved  not  fiUly,  but 
doubtingly.  It  was  probable  to  them,  that  Ghrift 
miehtberifen,  and  in  that  they  rejoyced,  becauli 
that  they  defued  :  But  this  joy  did  hinder  their 
Faith. 

They  ^eken^ed  not  for  Joy. 

All  AfFeftions  do  hinder  Judgamenr.    Anger  that 

puts  a  vail  before  the  eyes  of  aman,  that  he  cannot 

fee  things  as  they  are.    The  D:fciples  being  grieved 

becaufe  of  Chrifts  going  away  from  them,  didnot 

mind  what  he  fpake  to  them  concerning  his  coming 

a^ain.     And  as  Anger  and  Grief,  fo  alfo  Joy  doth 

h  nder  the  judgment,  ^fal.  1 26.  i .    When  the  Lord 

tuniedagainoHrCatnmty,  fay  they,  voe  vvere  as  them 

that  dreamed:  chat  is,'  they  thought  it  was  bat  a 

meet  fancafie,  and  imagination,  and  no  true  change 

or  akeration  of  their  Condition.   Now  Joy  hinders  | 

j  Faith,  when  ^ ^^^^ 


to  lay  hold  on  the  Comfort  given  hyChrifl.      67 


I 


Firft,  It  is  an  ^xcejl.  llnfpeakable  Joy  and 
Faith,  cannot  well  ftand  together.  They  may  be 
in  the  fame  fubjeft,  but  not  in  the  fame  aft.  In 
Heaven  you  know  there  is  a  great  deal  of  Joy  j  In 
tbyprefenceh  fulnefiof  joy^  Pfal.  i6.  ii.  and  there 
we  live  by  fight.  lt'*s  the  defire  of  many  Chriftians 
that  they  may  haveiravifhment  and  joy,  and  it's  de 
firable  in  many  refpefts,  for  it^s  a  heaven  upon 
earth,  and  they  are  great  ftrength  unto  the  Soul: 
they  deaden  a  man  unro  temptations,  and  unto  the 
world.  But  as  Joy  and  Ravifhaienc  are  in  that  re- 
ipeft  defirable,  fo  in  this  refpeft  they  are  not  fo  de 
Arable,  but  that  Saints  may  well  be  contented  with* 
out  thcui,  becaufe  they  hinder  beleeving,  which  is 
the  great  Work  men  are  in  the  world  for  :  Joy  is 
a  priviledge,  but  the  life  of  Faith  is  our  duty.  As 
God  will  not  Ipare  his  people  from  chaftifement, 
and  correftions  here,  becauie  ic's  the  only  time  he 
hath  to  correft  them,  whereas  he  hath  eternity  to 
punifh  his  enemies.  So  God  will  not  abate  his 
People  of  the  life  of  Faith,  becaufe  it'^s  that  where- 
by he  only  hath  glory  while  we  are  in  this  world. 
And  as  Joy  doth  hinder  us  in  the  ^;i:ce/J  of  it,  and 
in  its  high  degrees. 

Secondly,  So  it  alfo  hinders  the  life  of  Faith  by 
theSiveet«e/?of  it.  The  Soul  is  fo  takm  with  the 
fweetnefs  of  the  goodnefs  of  the  thing  ^*t  felf ,  that 
ic  cannot  look  off  from  it.  It  is  fo  drunk  with  the 
fweetnefs  of  the  thing  it  felf;  that  it  cannot  look  af- 
ter any  a^  which  becomes  this  life  of  Faith.  As  in 
John6»  the  People  were  fo  much  adifted  unto  the 
Loaves  wh^ch  Chrift  gave  unto  thole  that  followed 
his  Preaching,  chat  they  minded  not  the  Word  that 
was  fpoken  to  them  :  So  it  falls  out,that  the  good- 
nefs even  of  fpiritual  things,  doth  hinder  the  Saints 

h  z  from 


/ 


I 


-r^ 


68  Of  Unbelief;  O^y  the  want  ofreadinej? 


from  olf^-Tving  the  light  whereby  rhey  are  reveal- 
ed   and  the  gr  unds  and  reafons  char  are  given  for 
them  thac  they  ijnay  beleeve  them  perfe^iy.     You 
fhall  find  chat  the  iwecrtnefs  of  the  things  by  joy, 
doth  n  ake  the  Soul  f -arhil  lead  it  fhoiild  be  mifer- 
able  aftcirwards.     it  carries  a  check  with  it  left  ic 
Ihouldfail,  and  leave  a  man  -n  greater  imcomforc- 
ablnefs^  and  fadn  fs,  rhen  he  was  in  before.     Many 
that  are  taken  up  with  the  thoughts  of  their  Pviches 
and  Plentyjare  thereby  made  covetous  and  fparing, 
left  that  they  ihould  come  to  wanr  afterwards.  And , 
this  was  the  cafe  of  the   Difciples,    That   their 
thoughts  returned,  and  faid,  What  if  this  fhould  not 
be  as  we  think  ?     Suppofe  hj  fuould  not  be  rifen  : 'j 
or  he,  whom  you  fee,  lliould  not  be  the  Lord,  Lul{e  \ 
24.15.  Andbecaufe  o^  this,  they  d'd  begin  to rea- j 
Ion  the  matter  with  rherafeives,  and  they  belecved 
not.     And  that  fhalUuiiicefor  one  of  the  Reafons. 
Therefore  the  Lord  is  fo  angry  with  the  Unbelief 
of  Beleevers,   becaufe  it  proceedeth  from  an  evil 
frame  of  heart.     It's  not  evil  for  a  man  to  joy  in 
God,  but  it'^s  evilfor  a  man  to  be  hindered  by  any 
thing,  by  his  joy, from  beleeving  in  Jefus  Chrift. 

I  fhall  add  a  Toiirtb  ^^A  S  0  ISi',  and 
that  is  this  : 

REASON,    IV. 

TheEiFefts  of  this  Unbelief  are  a  juft  ground, 
why  Chrift  fhould  be  thus  offended  with  it.  God 
in  iudging  of  fms,  looks  as  well  to  what  evil  they 
breed^  and  bring  forth,  as  what  is  in  the  prefent 
ad.     He  looks, . 

Firft,  To  what  a  corruption  inclines  unto,as  well 
as  what  degrees  are  put  forth  at  prefent.     Sin  is 
I  eternall]^ 


to  lay  hold  on  the  Comfort  given  by  Chrifi.         6p 

eternally  puniflied  in  Hell,  becaiife  it  makes  a  man 
eternally  willing  toTm.  And  this  feems  to  be  the 
reafon  why  Jefus  Chrift  reproved  the  Difciples 
here  for  Unbelief :  for  it  did  hinder  them  from  be- 
ing fuch  MefTengers  and  Preachers  of  his  glory  as 
they  fhould  be.  How  Ihould  they  teach  others 
who  beleevednot  ?  How  unfit  were  they  to  endure 
what  they  fhould  meet  withaV,  till  they  were  com- 
forted in  what  he  had  done  for  them,  in  breaking 
afunder  the  bonds  of  Death  ?  The  truth  is.  There 
is  nofm  that  makes  fuch  a  fpoyl  in  the  heart  of  a 
regenerate  man  :  noth'ng  caufeth  fuch  a  looinefs, 
and  diffolutnefs  of  heart,  as  this  Unbelief  doth.  It 
befools  a  man,  andbeiots  the  underllanding.  Oh 
^oolsy  faith  Chrift  in  Lw%  24^  25.  Becaufe  Unbe- 
lief puts  a  man  to  the  knowledge  of  Heavenly 
things  by  Reafon,  by  which  they  cannot  be  difcer- 
ned.  Unbelief  doth  fpoyl  the  memory,  and  there  - 
foreCinlfeb.  2.  i.^i  phe  Apoftle  tells  them  of  their 
Unbelief  under  this  Metaphor,  of  letting  things jltp 
from  them.  His  meaning  is.  Take  heed  left  there 
be  in  any  of  you  an  heart  of  Unbelief:  But  he  ex- 
prefleth  himfelf  thus,  Ta'^  heed  left  the  things  thus 
deli'veredtoyoMy  flip  from  you.  It  makes  the  aiFefti- 
ons  dull  and  heavy.  Slotxr  of  heart  to  hekevj^  Luke 
24.25.  as  our  Lord  expreffeth  it  here.  And  if  ycu 
lookinto^/^J.63.  T)aTi<i  thought  in  his  unbel  ef. 
That  it  was  not  better  to  Worfhip  God,  but  to  fa- 
tisfie  himielf  in  all  his  lufts  and  fms.  And  fo 
much  fhall  fuffiqe  for  the  Explication  of  the 
Point. 


GHAP. 


i^?"*' 


I 


Of  Unbelief ;  Or^  the  wantofreadinej^ 


#4^|p#^4^4^M#:f  ♦♦##:»♦  4>«4^4<4^#«#««4^ 


CHAP.    X. 

Application,  i.  Then  the  Anger  and  Love  of 
Chriji  mayfland  together  i  i.  Jifter  Converfton  ; 
2.  ^uch  more  before  Converfton  :  3.  At  the 
laflday*  life,  2.  Conftder  vohat  itvcnU  cometOy 
that  you  are  fo  hardly  drawn  to  bdeea>e,  Ul'e,  s* 
Hence  learn  the  ^eafon  of  the  ^yjjjroofs  you  meet 
voithfrom  Chrifi,  life,  4.  It  h  tl?en  the  'Duty  of 
^Imi(lerj  to  Chide  and  %jproveJharply  Vnbe* 
leering  Chriftianr. 

USE,    I. 

THe  Firft  Vfe  that  I  fhall  make  of  the  Point 
now,  is  this;  That  if  Chrift  be  thus  Angry  prith 
hff  Difciplej-  for  their  Vnbelief  ;  then  the  Anger  of 
Chrifl ,  and  the  Love  of  Chrtft  may  jirid  together. 
Here  was  great  love  *,  for  what  could  be  more  than 
to  be  oiFcnded  becaufe  they  were  not  comforted  in 
him,  and  refrefhed  with  h'-sprefence,  and  with  the 
life  that  he  had  brought  to  light  ?  Here  he  is  an- 
gry, and  upbraidf  them.  And  how  could  he  b^ 
worfe  angry  >  For  as  I  told  you  in  the  Explication, 
Upbraiding  was  a  d^fgraceful  Reproof.  Chrift  can 
take  pleaiure  in  us.  and  yet  notw'chflanding  be 
angry  with  any  thing  that  hinders  us  of  our  good. 
Angry  he  is  with  us  b-  caufe  there  is  fomethng  in  us 
that  he  loves  not :  and  becaufe  we  do  not  beleeve 
that  he  loves  us  as  he  doth.  If  there  be  lin  in  us, 
';  there  cannot  be  then  but  anger  in  Chrift,  becaufe  he 


IS  I 


to  lay  hold  on  the  Comfort  pVen  by  Chrifi.        7 1 


is  of  holy  and  pure  eyes.  Anger  is  nothing  elfe  but 
adiflikeof  chat  which  is  evil.  If  Wn  hinders  us 
.  from  good  things,  Chrift  cannot  but  be  angry,  be- 
^  caufe  he  loves  us  :  for  anger  is  a  diflike  of  what 
hinders  us  of  v/hat  we  have  a  mind  unto,  or  what 
we  take  deiighc  and  pleafure  in.  And  if  after  Con- 
verficn  Curijt  can  be  ungry^  and  lo<us  h 

1  %\y.  Then  much  more  before  Converfton  can  Cbrift 
be  angry,  i  was  (  faith  Taul )  by  Nature,  and  we 
whom  Qod  hath  blejfed  vcith  jpiritual  blejfmgs  before 
t^je  foundatiofif  ofth?.  World  were,  we  were  by  nature 
the  Children  of  Wrath  c^  well  as  others ,  Ephef.  2.  3. 
Chrifts  anger  may  ft  and  with  his  love,  much  more 
before  Gonverfion,  than  after.  For  after  Conver- 
fion  Chrift  hath  a  love  of  complacency  :  a  love  and 
delight  in  our  perfons  for  our  qualities  :  andth's 
is  mOil  oppofite  to  anger.  Before  Gonverfion  there 
is  only  a  love  of  benevolence,  a  love  to  make  our 
perfons  his  delight :  but  no  complacency  at  all  in 
himtov/ardsus^  becaufe  there  is  nothing  in  us  of 
love. 


^ly*  And  upon  the  fame  Reafon,  that  love  and 
anger  may  be  to  his  People  being  Converted,  and 
upon  the  fame  reafon  that  they  may  ftand  together 
in  C  hrift  before  converfion :  So  alfo  at  the  laft  Day: 
Foryoufhall  find  in  the  Scripture,  that  we  JhaU 
allglve  account  unto  Qod,  even  the  righteous  as  well 
as  others,  as  it  is  fpoken  in  ^ccljfiaftefy  Whether 
it  bi  good  or  evil,  Qod  flyall  bring  it  to  judgement, 
^cclef.  12.14.  WefhaJl  all  jiand  before  the  judgement  ~ 
feat  of(jody  to  receinjd  according  to  what  we  have  done 
in  the flsflj^  2  Cov.$,  10.  Andthe  Apoftle  fpeaks  of 
the  day  of  the  Lord  as  a  day  of  terrour^in  2  Cor,$. 
II.  Im^et*  3.  14.  the  Apoftle  exhorts  them  to 
^*eat  exaftnefs  in  holin^fs,  that  they  may  be  found 

when! 


72        Of  Unbelief ;  Or^  the  ft?  ant  of  readme/^ 


^ 


I  when  Chrift  fhall  come  again    (  foi  of  that  he 
I  fpeaks  )  VQithout  fpot  andblame. 

Without  fhot  and  blame. 


Allthefe  places  makes  ic  appear  ,  That  as  there 
(hall  be  a  judgeaient,  fo  there  ihall  be  a  blame  al- 
fo,  chat  fhail  be  calt  even  upon  ihole  rhac  fhall  be 
faved  at  the  lajt  Day.  Jefus  L.hr  ift  will  dilbv/n  that  1 
in  his  People  that  hath  beenamifs,  and  taken  notice 
of  by  others  and  whxh  they  died  without  teftify- 
ing  their  change,  and  converlion  from,  Jeius  Chriil 
.  will  declare  before  all  the  World,  what  a  hand  he 
hath  had  with  fome  bebevers,  and  how  much  they 
have  provoked  him  :  what  Reproofs  they  have  had 
from  him,  and  what  checks  ;  although  they  have 
not  walked  with  him,yet  they  have  not  been  fufFer- 
edbyhm.  Ihis  may  very  well  fland  with  the 
glor  "ous  ftate  of  Chr-ft  :  There  is  no  impediment 
CO  him  from  that.  For  Jefus  Chrift  was  now  Rifen 
from  the  dead,  and  yec  you  fee  being  full  of  glory, 
he  comes  and  upbraids,  and  is  angry  with  his 
Difciples, 

And  this  Reproof  may  ftand  with  the  ftate  of 

Happineis  inus,   for  this  upbraiding  did  not  put 

the  Difciples  out  of  the  flate  of  Grace.     And  if  ic 

may  fland  with  the  Itate  of  Grace,it  may  alfo  ftand 

v/ith  the  ftate  of  Glory,      For  this  fhall  be  the 

efFed:ofit:    As  here  it  put  the  Difciples  upon  be- 

lecving,  fo  that  it  fhall  put  beleevers  upon  won- 

,  dr  ngat  the  Grace  of  God,  and  afcribing  all  unco 

\chatgoodnefs  of  his  that  hatli  born  with  fo  much, 

andbeenfoplemiful  with  his  Mercy,  which  hath 

been  f o  much  abufed  by  them,  from  whom  hath 

been  fo  much  obedience  due  unto  him,becaufe  chejr 

were  his  members  through  Faich.    But  I  fay  only 


/ 


to  lay  hold  on  the  Comfort  given  by  Chrijl.         7  5 


by  the  way.  Love  and  Anger  may  fland  togetjier. 
God  is  angry  with  thofe  whom  heloves  :  he  loves 
themthacdobeleeve:  andhe  is  angry  with  chem 
becaufechey  do  beleeve  no  more,  and  are  no  more 
ape  to  lay  hold  on  the  Comforts  which  he  gives. 
Thatischefirft^i/e. 

USE,    IL 


But  Secondly,  I  lefeech  you  beloved  lee  from 
hence  what  you  muft  look  for,  and  what  it  will 
come  unco  at  length,  that  you  arc  fo  hardly  drawn 
CO  beleeve  chat  any  i^reac  th  ng  fhall  be  done  for 
you,  that  you  are  io  backward  to  be  comforted  \ 
chrough  beleeving.  it  v/ill  not  reft  alwayes  in  the 
dfputings  ofyourhearcs,  and  in  the  putting  you 
onto feek good  grounds  to  beleeve  upon,  y^hii- 
ftians  find  a  kind  of  i  f e  and  a^ivenefs  of  Spirit  a- 
rifmg  from  their  pucting  off,  and  far  from  them  the 
confolations  of  the  Lord  as  unworthy  ones  and  as 
being  alcogethtr  coo  good  for  them  :  but  it  will  not 
alw&yes  be  fo.  You  fhall  be  fure  to  have  the  anger 
of  elus  Chrifl,  and  be  chid  by  h-m.  .^^ndwhat 
then  ?  ^f  fo  be  chere  be  no  bght  in  his  countenance, 
aliche  woridw  U  be  as  darknefs  to  you,  you  v/ill 
be  as  men  in  a  dungeon  when  you  are  Praying  and 
Hearing.  As  men  chat  are  in  ladueli  of  Spiric,care 
not  for  che  light  but  feek  corners  and  dark  piac  's. 
Nor  wilUh^iC  be  all,  but  your  Confciences  will  fall 
accuting  of  you  for  thoie  very  fins  which  are  the 
root  of  unbelief.  You  faid  bt^foie  you  were  Lin 
worthy  :  but  Confcience  Ihall  fay  you  were  full  of 
Foliy  of  heart,  and  foctiihnefs  of  heart,  andbruit- 
tipinefs  of  apprehenilon  of  Gods  (% |LVng.wJth yqu, 
apody our  o^n  b^otil :  an4  fepR^  thcnce^,  Will  come 
iT|iqcn  perple;?f;icy  of  Spirit ;  from  thence  the  beauty 
Q^allxhe  ^rci^s  yott  h^ve  had^  wiU  be  gone  ^  be  - 

.  ,/  M  caufe\ 


!      74 


Of  Unbelief  ]  Or,  the  Ifiant  ofreadimp 


t-:v 


"T^^f^^^ee  Chrift  upbraids  for  thenv:  and  when 
\he  upbraids  he  dothas  llhe«redyou  m  theExpl.- 
i  cacion,  feem  to  reptiu  that  ever  he  had  been  fo  kind 
to  you. 

USE,    IH. 

Thirdly,  From  hence  you  may  obferve  cherea- 
fon  oi  theRepro'fi  yi-u  n\eec  with  from  Chr=ft  in 
vour  h:ait«.     You  go .  o  pray,  and  it  may  beyou 
Lg  troubled  and  dftrafted,  that  you  cannot  keep 
vour  thoughts  together  upon  the  thmgs  that  you  i 
have  need  of.  You  hear,  but  your  hns  are  d-fcover- 
1-ed  and  fee  home  upon  your  Jonlciences.    The  con- 1 
fcience  that  was  quiet,  dochaffl.ftand  woup.d:     Ic 
Coake  peace,  but  now  it  cafts  your  fnis  in  your  face. 
You  come  liome,  and  come  off  from  Duties  and  the 
1  maftife  of  them  with  tremblmg  ,    wit_h  a  deader 
Lartthanyou  had  before  you  tcUtoihsm.^    You 
are  apt  tothinkthat  this  oft  comtstopafs  Decaufe 
vou  did  co.riort  your  felf,  and  were  coniident   m, 
layingholdonth'eproP.'.ilesofth.Gofpa.     J^owl 
bef»ech  vou  mark  it :  OneReafon  why  ohr.ft  doth 
!  upbraid  and  reprov-  the  Spirits  of  his  People,  is 
becaufetheydonotbeleeve:    and  this  you  carry, 
with  Yoa  to  Prayer.     You  Ihould  carry  wi. h  you 
to  prayer  a  hand  to  take  what  you  want  ,as  a  tongue 
1  to  ask  it.   Had  you  been  at  careful  to  provide  a  iaj 
'that  you  may  gather  the  Manna    a^  you  have  been, 
careful  to  complain  that  you  have  nothing  to  live  ; 
upor  vou  would  find  that  it  had  not  been  fo  with  ; 
vou     As  friends  arc  wont  to  chide,  and  fall  out  i 
Wh  fri'-rds  that  they  invite ,    becaufe  they  f.t 
ftrangely-iad  care  not  for  any  thing,  that  they  like 
not,  tnd  fall  not  to  any  thrng  that  is  before  them :  \ 
So  it's  the  cuftom  of  our  Lord  Jefus  Chnft  to  be 
exceeding  four ,  and  to  change  his  countenance. 


to  lay  hold  on  the  ComfortgiVen  by  Chrijl.       7  ^5 

ft  — ^— ^^— ^^■— 


where  there  is  not  Faith^exercifed  in  all  Duties  ;  j 
where  there  is  not  a  willinghels  to  have  what  you  I 
ask,  and  to  detire  what  is  in  him  tor  your  good,  he 
will  be  exceed'ng  angry.;  And  chat  ihaU  iuffice  for  | 
aThii:cl1J/^.  ,  | 


IV. 


ft  11 


1 


OSE, 

,  .  -'l  .  ,    - 

It  appears  from  hence,  That  his  tbeDaiy  of  the 

^mifi.r/  of  Chrifty.  to  Chide  and  ^t'proa;e  fiyai^ly 
^npelecving  Chrifiimis*  Unbelief  is  as  well  to  I>e 
upbraided  and  reproved  as  aay  Icandalou^  courle 
of  living.^  k  would  be  thought  a  great  deal  of 
wan:  of  Wiidom  and  tendrnefs,  if  one  fliould 
come  in  the  fadn  is  of  cheir  heart,  and  complain  to 
a  Minifler,  That  thrift  is  gone  from  them  :  tin  hath 
taken  av.  ay  cheir  i^ord^and  they  know  noc where  to 
find  h  m  :  And  he  ihould  tel  nim  again.this  is  folly 
of  heart, hardnefs  of  h  arr,flugg4hnefs  &  floathful- 
nefs  of  h^ar:,Ccirelelfnds  and  negligence  of  Spirit 
that  pucs  you  into  this  cafe  and  condition  :  Who 
wou-dnot  air  oflch-nk  this,  and  judge  this  to  be 
anharfh,  and  an  unfitting  way  to  take  wichfucha 
one  ?  And  yet  you  fee  this  is  the  way  and  method 
wh'ch  our  Lord  takes  in  the  way  of  his  love.  When 
Clirift  couldbyno  other  means  bring  the  n  to  be- 
^keve  that  it  was  he,  he  falls  on  chiding.  \¥hen  the 
SluremenLS  and  perfwafions  of  the  Golpel  will  not, 
^hen  the  terrours  and  reproofs  of  the  Gofpel  n  ufir 
be  ufed  :  If  Gendenefs  will  not,  yet  the  Rod  muft 
drive  out  this  foliy.  It  is  noching  (  beloved  )  m 
Jefus  Chrift  that  keeps  you  from  beleeving  :  for  he 
is  troubled  chat  you  will  not  have  of  his  Fulnefs  : 
that  you  apprehend  not  his  kindnefs.  !•:  ;  no  good  • 
nefsinyouchatyoudonot  beleeve,but  ;^ our  folly, 
your  flownefs  of  heart,  and  dullnefs  of  Spu  it.  Re- 
proving will  not  hinder  your  Faith,  for  thereby 

M  2  Chrift 


i 


t 


b' 


I 


I 


^  *■  "iWpilfT" '^J' 


^^Wi 


7^         OfUnkUef;  Ot,the  wantofreadinej^ 


Chnft  means  to  excite  it.  As  every  godly  man 
when  he  fees  his  I'm,  immediately  runs  to  Jefus 
Chrilt  that  he  may  cure  it :  So  Chrifts  difcovering 
the  fmfiilnefs  of  complaining,  and  of  unbelief,  is  a 
means  to  ftir  up  that  Grace  to  go  to  Jefus  Chrift  to 
have  it  cured.  As  Chyrurgions  are  wont  to  fay. 
The  making  of  a  larjge  Orifice,  when  they  let  blood, 
or  the  cutting  deep  into  a  place  that  is  pucrified,  is 
the  beft  kindnefs  that  can  be,  becaufe  k  lets  out  the 
worft  blood,  <ind  brings  to  a  cure  quickly.  So  it 
is  the  greateft  kindnefs  that  can  be  fhewed,  to  (hew 
the  ground  of  unbelief.  And  therefore  there  lyes 
a  iooliihy  ftout ,  proud  heart  at  the  bottom  of 


i 


to  lay  hold  on  the  Comfort ^iven  by  Chrifi.         77 


IZi  i.- 


♦♦♦♦♦♦♦♦♦♦♦♦«:t*4*ff«4««f44^#4» 


CHAP.   XL 

life  $.  Veperfwadedto  he  quick,  of  Hearings  vohm 
(jodlpedl{f  to  you  of  Comfort.  We  fhould  be  fa 
ready  to  bekeve :  i.  jis  that  even  the  leafh  inti^ 
mationjhould  be  a  motwe  to  m^  2.  w4r  ever  vce 
vpere  tofm*  3.  Afa  guilty  Conscience  is  to  ap^ 
prehend  the  wrath  of  Qod*  4.  Aj  OPe  are  to  *B^ 
leeve  the  Will  ofQod  in  any  thingvpe  are  to  do  for 
him.  5«  *As  voe  were  at  our  firji  Converfwn* 
6.  As  prefumptuouf  men  are  to  apply  Comfortf 
tothemfehef.  7.  Asa^oolk  tobeleeve-^hat 
he  hears^  vpitbout  ^Examining  iu  8.  Ar  (jod  is 
togive. 

USE,    V- 

T He  Laft^/e  therefore  chat  Ifhallniakeof  the 
Poiftt,  is  this  ^  To  perfwade  you  to  be  quicli  of 
Seating  when  QodjpeaJ^f  to  you  of  Comfort ;  that  you 
would  be  eafUy  perfwaded  of  the  great  things  vphidt 
Jefus  Chriji  hath  done  for  youy  and  will  do  for  you  who 
are^eleevers.  To  be  eafily  perfwaded  >  but  not 
without  ground,  but  upon  fmall  ones,  that  is  good : 
And  not  to  need  many  Apparitions  of  Jefus  Chrift 
fortheaffuranceof  our  hearts,  nor  many  Meffen- 
gers  to  carry  tyd'ngs  of  his  heart  andgood  will  to 
us.  Do  not  ftreighten  nor  limit  your  ir'aith  only  10 
"Fromifes  which  concerns  Freedom  from  condien\* 
jnacion  buc  as  ic  is  in  Luk^  24*  2$.  Beleeve  all  thac 
^che  Prophets  have  fpoken^  elfe  you  are  Fools,  and 
I ^_  flow 


\ 


I 


Of  Unbelief ;  Or^thewantofreadineJ? 


flow  of  heart  to  beleeve,  and  do  fall  under  this  re. 
prehenfion.  As  the  parched  and  dry  ground  drinks 
in  the  rain :  or  as  one  that  is  of  pregnant  pares  takes 
in  learning ;  whatever  he  reads  or  hears  is  his  own, 
h:  apprehends  the  natter  as  foon  as  it  is  mentio- 
ned, and  he  underftands  much  in  a  little  :  As  feme 
delicace  bodies  take  every.  inf^*<5t ion,  fofhoulde- 
very  beleevcr  qu'ckly  embrace  and  cake  hold  of  the 
Grace  oiFered.  And  i  have  the:  bell  Argu  nent  that 
can  be  ufedfor  it  in  my  ttxt :  You  will  not  clfe 
keep  the  love  of  Jefus  Chrift,  but  he  will  be  angry  i 
Continue  you  tn  my  lo^ey  faith  Chr  ill,  in  Johni<;.9. 
Andhctelis  them  next,  ^eep  my  Co-.nmandfm^ntf  : 
For  he  knew  that  rather  than  the  Apoflics  would 
loiehis  love,  rhey  would  do  any  thnig.  Fo:  in- 
deed that  is  the  temper  of  one  that  >s  a  beleever. 
What  will  not  iuch  a  one  do,  rath  ^r  than  h<:  w  11 
grieve  the  Spirit  of  elus  Chr  ft  ?  Do  what  y^.\x 
will,  yet  Jefus  Lhrift  w  11  be  angry  -f  you  be  iiot 
apt  and  ready  to  beleeve,  if  you  be  not  apt  and  rea  - 
dy  to  be  comforted  through  him. 

^cin^  angry ^  he  vpiU  upbraidyou, 

Weuie  to  fiay  that  meats  do  upbraid,  -when  they 
rife  up  from  the  Stomacn,  and  we  canno:  digeft 
them  :  In  fucha  caie  they  have  a  iilthinefs  with 
them  which  is  very  difpleafing  !'  Qhoie  meati. 
v/hich  are  moft  pleafant  to  th^isftfe,  are  exceeding 
troublefome  when  they  come  up  again.  Mercies' 
will  be  exceeding  affl'ftive,  when  w€  ar^  upbraided 
by  them,  and  that  we  fhall  be,  when  we  do  not  be- 
leeve and  lay  hold  upon  more.  Ghirift  never  th'nks 
much  of  what  he  hath  done,  but  when  We  think  we 
have  enough  of  him.  -  When  Ghiift  (hall  cortJe  and 
fay.  It  repents  me  chat  ever  I  did  this  and  rh?it.  Or 
I  am  angry  at  you  ;   The  Soul  will  prefencly  fay 

concer- 


i 


u  ■ 


r     t0  lay  hold  on  the  Comfort  giytn  by  Chrift.        7^ 


concerning  all  its  enjoymcncs,as  Ahfalom  did  when 
he  lived  like  a  Prince,  buc  was  ouc  of  thefighc  of  ! 
his  Father-,    What  is  all  this  to  me?     I  am  as  a 
banilhed  man  fo  long  as  I  cannot  fee  the  face  of  my 
Father.     What  are  Gifts  and  Parts  fo  long  as  Tefus 
Chriil  is  angry  ?     No  more  than  beauty  is  in  aark- 
Uiefs,  no  more  than  things  that  have  a  relative  good 
Ure  when  as  their  Relation  pr  Dependency  are  cut  I 
'ifrom  them.This  is  that  which  ft.rs  up  anger  in  Jefus  1 
Chrift,  that  you  are  backward  to  bcleeve,  that  you  j 
are  not  ready  to  beleev.As  it^s  faid  of  an  Elder,r/^^t 
be  niufi  be  apt  to  teach ^  2  Tim.  2. 24.  that  is,  be  fo  full 
of  knowledge,  as  upon  every  occalion  he  may  give 
advice,  and  counf^l :   As  a  man  is  faid  to  be  apt  to 
be  angry,  when  he  is  provoked  with  the  f ma  Heft 
things  that  crofs  his  will :     So  a  man  ought  to  be 
apt  to  beleeve,  that  is,  by  the  fmalleft  and  leaft 
intimations  of  Gods  love  :  the  leaft  found  of  his 
feet  and  voyce  may  affL(!^  his  heart,  and  be  enter- 
lain^d  by  him.     It  is  the  conimendationandexcel* 
lency  of  a  Chrift  ian,  thdt  he  is  prepared  unto  every 
goodwor\^^  2  Tim.2.:ji. 

^repar  ed  te  every  good  Wor}{. 

,  That  is.  You  need  but  fhew  him  his  duty,  and  he 
Lwill  forthwith  go  about  it.  As  ic  is  the  commen- 
dation of  a  Patient,  thai;  he  will  take  any  thing  that 
thePhyfitian  (^  to  whom  he  hath  committed  him- 
felf)  Ihail  prefcribchim.  lii^om.\2*i»lhefeech 
you  /Brethren  (^faith  he  )  prefint  your  filvei  a  living 
Sacrifice  to  Qod. 


fPrefent 


i 


\ 


V  recent  your  Sel*vsf. 

It  is  a  mannec  of  fpech  taken  from  the  Cuftom  of 
the  Jews,  to  bring  their  offerings,    and  to  hang 
them  upon  the  homes  of  the  Altar,  that  the  Pricfts 
may  do  with  them  according  to  Law .  to  have  them 
ready  at  hand,  that  he  may  offer  fuch  parts  of 
them  unto  God,  as  by  the  Law  was  required.  Now  I 
xheApollle  doth  require  of  the  heleeving  Romans 
as  a  requital  and  an  anlwerablnels  unto  the  Mercies 
of  God  rhat  they  would  be  in  read incfs  for  any  ho- 
ly ufe  that  God  would  put  thim  unto,  i.nd  elpeci- 
ally  ought  you  to  be  read/  to  beleeve.     Be  ready  to 
this  workofal  works,  becaule  its  that  work  which 
pleafethGodii.oft.     John.  6-  29-   Tbhisthevporh^ 
of  Qod  that  ye  beleeve :  as  if  he  fhou'.dhave  fa'd    Jts 
better  than  your  hearing,  and  acknowledging  lefus 
Chrlft  to  be  the  Prophet  whom  God  hath  l>nt  inio 
the  world,     i  John^  3 •  2  3 .  This  it  his  commcmdemmt 
that  ye  beleiyveon  him  vc>lM)m  lye  hathfent. 

This  is  his  Commandement, 


As  if  he  fhould  have  faid.This  is  chat  whpch  he  lays 

the  greaceft  ftiels  upon,  and  that  of  all  other  things 

which  he  gives  moft  in  charge.This  is  his  CommancJ;^ 

ment.     My  text  ckers  it  to  you.  If  angry , and  angry 

foirjtioth^ng  but  only  for  theiir  unbeleife:then  on  the 

contrary  heleeving  is  mod  pleafiHgtohim.     God 

doth  principally  Xet  up  and  advance  the  atcrfbuces 

of  his  love,  and  of  his  truth  :  and  faith  deales  wirh 

both.  There  muft  needs  be  therefore  thoughts  chat 

God  is  not  loving,  or  fo  loving,or  that  he  is  not  fo 

true  and  punftual  in  the  performance  of  h^s  promi- 

fes,  where  there  is  backwardnefs  to  beleeve.     In 

James,  i  •  1 9.  21.  He  bids  them  befivift  to  l^ear^  and 

t^\ 


<■ 


to  Uy  hdd  mthe  Cm/on  gi'Ven  hy  Chrijt.      8 1 


V 


to  receive  fhii  word  with  meehjie^s.     Hedoch  fpeak 
uuco  bereevers,  and  he  bids  c hem  be  fwifcrohear. 
Thacis^o  catch  ac  every  word  of  comfort,  as  wel  as 
at  every  word  of  diredtion  :  To  have  in  their  hearts 
as  Imay  expreis  it,  before  it  be  out  of  the  mouth 
of  God.     As  a  man  you  know  that  is  of  quick  un- 
derflanding,  hs  hath  the  meaning  of  that  which 
one  fpcaks  unto  him,  before  he  hath  delivered  his 
fentence  compleatly  and  perfectly.     The  under- 
ftanding  fees  whereunco  the  fpeech  tends,  and  ga 
thers  up  the  whol  mind   of  the  fpeaker   by  that 
which  is  uttered.     So  would  the  Apoftle  have  us  in 
j  heating  of  the  word  of  God,  as  foon  as  God  comes  ^ 
I  CO  turne  his  face  or  fpeech  t.oward  any  foul,  by  and  j 
'by,  by  chat  time  that  he  hath  fpokcn  a  word,  for 
the  heart  to  clofe  with  it,  and  to  takeirs  portion 
and  contentment  from  it.     Pveceive  it  faith  he  with 
Meekneis,     Meekneis  is  oppofire  to  anger  and  con- 
tendon  :  Do  not  ftand  difputing,  but  encertaine  it. 
Stand  not  queftioning  whither  ic  belongs  to  thee  or 
not,    but  apply  it  to  your  felfe.     i.  ^tt.  i.  13. 
Qird  up  thi!  Loyns  of  your  minds  ^  and  beleea>i'y  or  hope 
pi,*ifettly. 

f 

-  !j         (jird  up  the  Loyns  of  your  ^indf 

That  is  a  fpeech  taken  from  the  Jewes,  who  were 

mever  wont  to  go  with  long  garments  :and  that  they 

might  not  fhakie  their  feet,  and  be  under  their  feet 

as  they  went,;  they  ufed  to  tye  them  up  to  their 

Loyns,      Which  is  the  meaning  of  the  ApofVle, 

whatever  it  be  which  hinders  you  from  beleeving, 

put  ic  off  from  you.     In  t  he  exercife  of  your  faith, 

be  not  like  men  tha:  walk  but  like  men  that  run. 

They  might  have  walked  faire  and  foftly  with  their 

cloathes  dov/n  to  their  feet  :  but  run,  they  could 

HOt.'  (jird  up  the  Loynes  of  your  minds  ^  that  you  may 

I  N  bek&ve 


j 


beleeve  p^rfeUly.  We  ai-e  a5  backward  co  beleeve 
perfediy,  as  co  do  perf e^Iy  for  God.  We  are  ar 
backward,  and  as  hard  to  be  brought  to  beleeve 
chat  God  will  da  g:cac  rhiiig?  for  us,  as  to  do  great 
things  for  Gcd.  That  1  may  perfwade  you  to  thU 
Duty,  (^  which  will  fave  you  from  the  anger  of  Je- 
fus  Chrift  )  give  me  leave  to  exprefs  my  £elf 
divexily,  according  to  the  Analogy  of  the  Scripture 
this  way. 

I.  So  quick  ani;r  nimble  ought  you  to  be  in 
laying  hold  on  Promifes,  and  apprehending  the 
love  of  Chrift,  as  t|iac  theleafthinc  andintimati* 
on,  fhouldbea  mopivetoyou.  It  there  do  but  a 
word  fall,  you fhould  catch  hold  of  it.  If  a  word 
can  be  conflant  to  ypur  comfort,  it  fhould  be  con- 
ftant.  If  it  can  poffibly  extend  to  your  perfons,  it 
fhouldbe  ftretched  to  it.  And  this  is  cleer  in  the 
text :  As  foon  as  ever  the  Women  had  feen  fefus 
Chrift,  they  by  arid  by  ran  with  chenewes  of  it  un- 
to the  Difciples,  LhI\€^2^,  9.  Againft  giving  credit 
CO  their  tcftimony,  there  were  many  things  to  be 
faid  :  As,  That  they  had  but  a  blufh  of  him  :  That 
they  v/ere  not  com^oter  mentis  themfelves  when 
they  did  fee  him,  for  they  were  exceedingly  fright- 
ed at  the  prefence  of  him :  And  they  were  but  Wo- 
men, andof  weakunderftanding  :  That  the  thing 
it  felf  was  incredible,  and  not  to  be  aflcnted  unto 
iareafon :  But  yet  though  tji^y  were  but  Women, 
though  it  were  not  a  demonftiation,  but  aii  infinua** 
tion-,  alchouqhit  wasbut  newes,  and  not  an  evi- 
dence, though  they  had  but  a  1  trie  light  in  this  My- 
flerie,  yet  becaufe  they  did  not  beleeve,  nor  were 
comforted,  therefore  Jefus  Chrift  reproves  chcm. 
And  let  me  further  exprefs  it, 

Zf  You 


i_MiiMn ■  '  ■     11         I  11  -----      -         —  ■  I   >    II  I     ^— — ^__^— —^.^^^.i 

to  lay  hold  on  the  Comfort ^iven  hy  Qhrifl.       8  3 


2.  Tou  ought  to  he  04  ready  to  ^elecfve,  09  ever 
I  ym  voere  (or  any  man}  to  the  committing  of  Sin :  lou 
\OMght^  1  fay,  to  be  already  to^eleewe,  of  you,  or  any 
I  man  hy  nature,  is^  or  can  he  ready  to  fm*  We  are  fo 
ready  to  fin  by  nature,  that  the  kaft  temptation 
I  prevails  with  us  :  like  a  fpark  of  fire  upon  tinder. 
The  motion  chat  is  made  to  us  by  Satan  to  fm,  pre- 
vails with  us,  although  we  have  never  confidered 
what  will  come  after  it.  The  kaft  colour  of  law- 
fiilnefs  gives  a  man  encouragement  to  a  finful  pra- 
&ife.  We  put  our fe Ives  upon  the  occalionoffm 
before  the  wind,  and  upon  the  ftretfm :  So  willing 
are  we  to  do  ic.  W  hy  ?  Becaufe  we  are  fo  apt  and 
willing  to  fm.  Therefore  we  fhould  be  as  ready  to 
that  which  is  required  of  God  :  As  fhe  laid.  If  her 
legs  could fern^e  her  to  dance,  iheyfl)0uJd  thenferve  her 
to  go  up  the  ^lU  io  hear  the  Word  of  <^od.  The  new 
Creature  fhould  be  as  forward  unto  the  Service  of 
God,  as  the  old  Man  is  to  luft.  Is  there  not  much 
moreinChrift  to  make  you  run  into  his  embraces 
by  Faith  i  than  there  is  to  be  had  in  fm,  that  you 
fliould  be  fo  mad  after  it  ?  If  but  a  word  be  deli- 
vered by  Gcd ',  if  but  a  pofiibility  of  Salvation  be 
revealed  from  God  concerning  one  in  thy  conditi- 
on, thenrowl  it  inthy  thoughts  and  keep  it  there. 
For  thou  didft  do  fo  wirh  thy  fins,  when  theDevil 
told  thee  that  thou  mightft  by  them  come  to  fee 
the  defires  of  thy  heart,  thou  didft  continually 
meditate  on  it,  till  thou  wert  inflamed  with  it. 
There  is  much  more  good  to  be  had  in  Chrift,  than 
there  is  evil  prcmif  ed  u  fin.  Becaule  we  have  been 
fo  apt  tafm,  therefore  we  Ihould  be  the  more  dili^  i 
gent  to  plcaf e  Chrift.  And  that  is  done  by  nothing 
fo  much,  as  by  Faith,  and  the  forwardnels  of  it.  it  j 
any  fiaial  ana  weak  tem.ptation  prevails  with  us 
tjQiircak  the  Comnjandements,  then  a  word  of  the 
'  bi'V     ' N  2  ,        Gofpel 


■  i 


84;        ^f  ^w^e//>/  •  Or,  the  wdntjofmdd'mf 


\\ 


iGofpcl  fhoiild  prevail  with  us,  J^g  lay   hold  on 
Mercy.     JLec  me  add  yer  further.  *  *- 


.-^•^^ 


3.  As  r^ady  as  a  guilty  Conscience  is  to  hpprehend^ 
the  v^raib  ofQod,  fo  ready  fljoiild  a  ^elee'ver  be  to  ap" 
prebend  th^  love  of  Qod.  Guile  is  very  incredulous. 
A  guilty  Conscience  imagins  where  ever  it  is  that 
ic  hears  thcfencencc  of  chat  wrach  chat  ic  hath  de  • 
ferved.  i  heard  thy  woyce  (  id^uhAdam  )  in  the 
Qarden,  and  I  did  hide  my  felf.  Gen.  5.  10.  and  yec 
Godfpakenoca  word  until  the  evening,  when  he 
calie  d^'^  Adam '^  Where  art  thou?  Like  amaMthac 
is  in  fear  of  being  apprehended  by  Jultice  :  every^ 
leaf  is  a  man,  and  every  man  is  an  Officer  to  ap- 
prehend him  that  hath  broken  the  Law,  and  that 
hath  fled  from  ic.  Its  reported  concerning  Mr. 
^ittt'in  the  Book  of  Martyrs,  That  he  in  the  trouble 
of  his  Confcience  could  fee  Hell  in  every  Promife, 
becaufehed'dfeethat  good  that  he  Ihould  be  de- 
prived of.  As  Muiick  makes  fome  ears  exceeding 
fad  '-i  fo  the  hearing  of  Mercies  do  forcly  afflift  thel 
Confcience  of  him  that  is  guilty,  and  under  the 
wrath  of  God.  None  can  be  happy,  faith  the  Soul, 
but  fuch  as  enjoy  Gods  love,  and  that  hath  God  en- 
gaged to  them  by  fuch  a  word  of  Promife,  and  I  am 
imder  his  difpleafure.  You  ought  to  be  more  rea- 
dy tobeleeve,  than  you  ought  to  fear  :  For  God 
will  fulfil  t\ventyPromifes,  before  hewillaccom- 
plifh  one  Threatning:  he  had  rather  fave  the  lives 
of  thoufands,  than  put  one  to  death.   There  is  more 

f  round  by  Chrifts  Right coufnefs  put  upon  thee  by 
airh  to  expect  mercy,  than  there  is  ground  of  fear 
in  thy  own  guilt.  Why  doft  thou  not  then  when 
thou  heareft  thrcatnings  fay.  This  is  the  evil  which 
the  Lord  hath  delivered  me  from  ?  This  is  that  Mi- 
fery  which  the  Lord  will  never  fuffer  to  fall  upon 
Ime  ?  Why  fhouldcfl:  thou  not  as  well  in  Promifes 
I  find 


I 


to  lay  hold  on  the  Comforts ^hen  lyChrtfi.       85 


find  out  the  love  of  God  co  deliver  thee  from  the 
evil  of  the  threatnings,  as  in  the  threatnmgs  thcu 
findeft.  out  the  wrath  of  God  to  fear  thee,  that  by  it 
thou  (halt  be  deprived  of  the  Prom  if es  >  You  know 
Chrift  calls  the  Woman  of  Canaan  a  T^og,  Matth.  1 5.  | 
26,  27.  and  yet  fhe  gathers  Comfort  from  it ;  1/  I 
am  a  T^og,  I  mi^fi  ha*ve  the  Crumbs :  I  muft  not  have 
bread  with  the  Children,  but  have  it  after  them: 
There  is  enough  for  me,  and  for  the  Jewes,  and 
therefore  ft  ill  faith  fhe,  hord  hai^  meccy  uponme* 
Let  me  go  on  further.  .-•-'— 

4.  As  ready  thou  fhouldft  be  (who  art  a  godly 
man)  to  beleeve  the  love  of  God  unto  thee,  as  the 
Will  of  God  in  any  thing  thou  fhouldft  do  for  him. 
It  if  joy  to  an  upright  man  to  do  for  Qod^  Prov.2 1 .15. 
iTpaigladtvhentheyfaiduntomey  Let  mgo  into  the 
Voufe  of  the  Lord  :  Unto  Sanftiiication  a  godly  man 
would  fain  be  as  anoyledwheele^  which  if  you  do 
but  touch,  it  will  run.  He  would  be  up  early  and 
prevent  the  morning  watch  to  pray,  if  he  be  him- 
lelf,  he  takes  opportunities  to  duty  gladly.  He 
thinks  it  allthereafon  in  the  world  that  withouc 
much  fpeaking  to,  he  that  hath  done  fo  much  for 
him,  fhould  bs  ferved  by  him.  And  thou  oughteft 
to  be  as  forward  to  beleeve,  as  to  any  other  Duty. 
It's  a  Duty  which  ispleafmg  unto  God  :  It's  that 
which  will  enable  a  man  to  every  thing  elfe :  It's  a 
Duty,  a  great  Commandment,  1  told  you  before. 
This  is  his  Commandment :  It  is  that  which  will 
enable  thee  to  every  thing :  It  is  that  which  being 
not  done,  will  flugg  thee  in  thy  pace,  whatever 
thou  art  about.  Is  not  this  falfenefs  of  Spirit  to 
make  exceptions  at  thy  duty,  and  to  be  forward  to 
feme  things,  and  not  to  others  that  are  equally 
commanded  by  the  Lord  of  life  ?  I  fay,  is  not  this 
pride  of  heart,  that  thou  wilt  be  forward  to  do 
'  ~  what 


Pf.l22- 


8^         Of  ^nhelief^  Or^  the  v^ant  ofreadinej^ 


what  may  fhtw  forth  the  Grace  that  is  in  thee,  and 
not  as  forward  to  receive  the  Grace  that  is  given 
thee  by  Jefus  Chrift  ?  I  befeech  you  confider  it. 
Your  life  is  no  where  faid  in  Gcriptme  to  lye  in  do- 
ing according  to  the  Law  but  to  lye  in  beleeving 
,  upon  Jefus  Chrift.  Confider  but  v; hat  thou  were 
[  at  thy  firft  Converfion,  when  as  God  had  brought 
I  thee  forth,  and  lookM upon  thee  as  a  Mother  doth 
upon  the  Child  of  her  Womb  which  Ihe  endured 
the  pangs  of  death  for  :  when  God  killed  thee  with 
the  kiiles  of  his  n.outh  :  Oh  how  greedy  wert  thou 
then  !  How  didft  thou  turn  rhy  thoughts  from  all 
things  elfe,  that  thou  mighteft  meditate  on  the  love 
of  God,  which  is  laid  up  for  thole  that  do  beleeve  ? 
What  aientence  couldft  thou  then  have  pall  upon 
thy  felf,  if  thou  fhouldft  have  given  the  lye  to  any ' 
Promife,  which  ihould  have  been  revealed  to  thee  ^ 
Then  thy  heart  was  fully  iatisfied  in  this.  That  no 
unworthinels  could  keep  thee  from  the  love  of 
Chiift,  becaufe  there  was  nothing  elfe  butunlove- 
linelsinthy  felf,  and  deferts  of  wrath.  Why  my 
beloved  !  Look  how- ever  forward  you  were  at 
any  time,  when  you  were  newly  convcrtv^d  to  elofe 
with  a  Promife,  and  to  look  after  the  love  of 
Chrift  i  f  o  forward,  and  much  more,  ihould  you  be 
continually,  becaufe  you  have  had  more  experience 
of  the  love  of  j elus  Chrift  :  you  ihould  have  more 
Grace,  and  walk  more  like  Beleevers.  And  there 
is  the  fame  ground  of  Faith  now,  which  then  you 
had :  and  the  fame  ground  to  beleeve,  that  then  you 
went  upon.  '^       -' 

5.  As  men  were  at  the  iirft  Converfion*,  'W 
ought  men  to  be  (  that  ar^e  Beleevers  )  and  nfmch 
more  afterwards :  Then  thty  were  asgreedy  of  t 
Proraiie,  and  laid  as  much  hold  of  it  as  the  Child 
did  on  the  Breaft,  and  as  naturally. '  Asihe  Apoftle 

mentions 


to  lay  hoU  on  the  Comfort ginn  by  Chrifi. 


luentionirn  r<f^?r.2.2.  Af  rie^  ba^rnrhab^s  deftre 
the  fmcere  mit^  of  the  Word  that  they  ntafgra^  there- 
by. There  is  more  love  of  Clhrift  roy^la  now  that 
yon  do  beleeve,  than  there  was  befare.  He  loves 
you'becaufeyouare  hisi  whereas  before  beloved 
you,  only  upon  this  account,  becaufe  you  were 
conimitcedtohiin  of  the  Faeheir:  He  loves  you 
now,  becaufe  he  hath  loved  you  ^nd  communicated 
hiiiifelf  CO  you.  That  which  he  gave  them  at  the 
firft  Converfion,  was  but  to  towl  and  allure  you  to 
come  to  him  for  more.  As  the  gifcs  that  a  Lover 
gives  ill  time  of  wooing,  is  but  only  to  bring  him 
ielf  inro  the  pofTeflion  of  the  whole  ef^ate. 

6.  Looh^hovo apt  prefUm^uont  men  are  to  apply 
Comforts  to  themfelofes ,  fo  apt  fhouldjl  thou  be  O^bo 
art  a  ^eleea^er  )  to  lay  hold  on  Je{u^  Chrifi  by  ^aith. 
^or  there  is  more  ground  a  great  deaL  for  thy 
Faith,  then  he  hath  for  hia  prefumption.  Thou 
haft  more  incereft  and  a  greater  ftiare  in  the  love  of 
Chrift,  than  he  hath  fe If  love  to  make  him  fo  pre- 
fumptuous.  liiDeut.  29. 19.  you  fhallfindapre- 
fiimptuous  wretch  there  fet  forth  thus,  as  t^hough 
he  had  made  a 'Covenant  with  God  to  walk  in  his 
wayes,  elfe  he  ihould  have  no  comfort  from  him, 
^et  he  vc^alh^  \n  the  tmagmationr  of  h^s  ovon  hearty  and 
addfdrunl^mneftto  thirf^i  He  makes  nothing  of  all 
bis  Vows  and  Covenant's,  but  faith  he  fhall  have 
peace  though  hekeejpsiioc  rtltk  words  of  chat  Oathi 
He  doth,  through  p^efUmpt%E^j  ov^r-come  ^ he  feair 
o«f  Gods  chreattiing.:  Fc^i^h^^,  through  fel^love, 
thinks  he  fli^W  ejfeape.  An  A  haft  thou  not  m0re 
ground  to  think  chat  the  love  of  Jefus  Chrift  will 
deliver  thee  from  wxath  tocome  ?  Will  his  Self- 
love  ii  ake  him  to  flatter  hinifelj^v  and  deceive  vfkh 
tfectcr  words  than  the  love  of  Chrift  will  give  ? 
Thou  fayeft  thou  wilt  try  no  more  ;  chou  ieeft 
I  there 


88  Of  Unbelief;  Or^  the  want  ofreaiinejS 


there  is  nothing  for  thee,  but  greater  wrath  reveal- 
ed from  Heaven.  When  thou  goeft  to  chew  a  Pro- 
mifein  thy  mouth,  all  turns  to  Gall  and  Worm- 
wood in  thee,  and  this  is  the  reiUlt  of  thy  Medita- 
tions, andof  thePromife,  though  it  be  nioft  good 
and  lure,  yet  it's  that  chou  fhaic  be  cur.  off  from, 
and  have  no  benefit  by.  Though  thou  haft  laid. 
Thou  wilt  never  beleeve  this  while  tiiou  liveft  s  ye't 
go  againft  all  theie  thy  Refolucions ,  and  Cove- 
nants, and  mil-peifvvalions  of  tiiy  heart.  Pre- 
fuaiption  is  an  excellent  vertue  in  a  Chriftian  in 
thi?  fenl'e  j  when  as  he  doth  take  for  granted  him- 
lelf  to  be  jueant  in  all  the  offers  of  Grace  revealed 
intheGofpel.  You  know  it  is  a  part  of  love  to 
prefume  our  friends  meant  well,  and  intended  no- 
thing but  good,  and  provided  nothing  but  what  we 
might  have  a  fhaie  in.  k's  a  kind  of  Riietorick 
when  a  man  comes  t  p  Gpd^  to  fay.  Thou  will-hear, 
and.  Thou  ihalt  hear^  as  David  faith,  andfuch 
like.  .    '       .      ■  . 

7.  Ay  ready  as  a^ool  is  to  hde^ojn  what  he  hears 
without  examining',  and  loohjng  into  the.reafon  of  it : 
So  ready  ought e^  thoii,  to  beleeve  vohatChrifi  fpea^c 
concerning  poor  StnnenS'.  Solomon  J^'<i^^h  of  a.Fool, 
That  he  beleeves  every  thing,  becaufe  he  hath  no 
judgement  to  put  a  difterence  between  what  is  fpo- 
ken,  ^roi;.i4.i5^.  Thou  art  not  inthea^H:  of  thy 
Faith  to  ufe  thy  reafon,  but  to  hang  on  the  lips  of 
Chr  ill.  Whai;  he  faith,  is  therefore  rrae,  (bep aufe 
he  faith  it:  and  thou  art  not  to  debatey[Qj:r£0nfider 
the  reafon  of  it,  In^pm*^*  19.  Hedidnotconfider. 
For  his  Folly  is  his  Wifdom,  and  his  npc  looking 
further  than  this^  That  Qod hath  (aid  it^  that  he 
hath  Gods  Word,  is.  that  which  God  requires  of 
him.     Yc4,iaftly._,     Ai'^j,..^ 


Asta 


Li]*i  111^  I  ■■ 


■*—ifc.^iM«  ^     I  .<■. 


■■■>«    ti^MMI    *rf-« 


^b^^^fcfc;,'*!  'fa  afiaw^^tfSJ 


ro  lay  hold  on  the  Comfort  given  by  Chrift.  •     8  p 


8.  *As  ready  of  Qd'dfsto  toghnje  to  thee,  fo  ready 
\  bu^htthou  to  be  by  faith  to  receive  from  /^im.H  aft  thou 
!  not  found  this  by  expeiience^that  God  hathheark- 
i  tied  to  thy  Prayers,  and  not  let  a  word  of  theni  be 
unanfwered  ?     That  God  hath  given  to  thee  upon 
awordfpeaking,  when  thy  defires  have  been  but 
lifped,  and  not  exprefied  .^     Thou  haft  experience 
chat  Ibmetime  when  thou  haft  not  made  a  thing  the 
fub;ed:of  thy  Prayer,  but  only  hinted  it,  or  ini- 
plyed  it  *,  yet  God  hath  given  it  to  thee.     1  hat  Pe- 
tition in  thy  Prayer  which  thou  thoughteft  had 
i  been  loft  in  the  crowd  of  them,  he  hath  found  out  ? 
He  hath  feen  which  way  thy  mind  hath  ftood,  and 
he  haih  opened  his  hand,     and  given  it  to  thee. 
Thofe  things  which  thou  haft  not  infiftedupon  in 
I  thy  Prayers,  he  hath  taken  fpecial  notke  of,  and 
much  regarded  :     ¥ot  he  is  attentive  to  the  Pray- 
ers of  his  people^^^/^c'w.i.i  I.  Upon  a  word  of  thy 
mouth,  he  hath  been  ready  to  thy  help.     Is  there 
not  much  more  reafon,  that  from  an  hint  and  infi- 
nuation  of  Gods  mouth,  thou  Ihouldft  be  ready  to 
beleeve  ?     Shall  God  be  more  at  thy  Will,  then 
thou  wilt  beat  his  Will  ?     Shall  he  teach  thee  by 
his  forwardnefs,  and  wilt  thou  be  unteachableand 
undocible  ?     I  fhall  fay  no  more  but  this  5    That 
as  it  isabriiiiifhSpirit  in  a  man  not  to  be  guided 
by  Gods  Eye ;  as  ic  is  in  the  Pfalms  :   ^e  not  en  the 
Trior fe  and  'Mule  that  hath  no  under  ftandhigy  but  mufi 
be  guided  by  the  ^ye  of  the  Rafter  ^  Pfal.32.9»     I  fay, 
:ilitffaitriaitiih<'Uridef  ftamiing^idiac  raufiiije  inftru&r 
Eje^fcylfuoh  jdow>n!*r^ighE  inftrikticaiG^^dlia  it  canncet 
^undf^iJ^tand  and:  find  outi  theHiiJi^ofi  Gxwd>  7  ?Ifiaico3 
H  bruici&Qcls.d!iaawilvnx)t:gotro,<aOd  uponli'  ckibof 
I  -auaieyse^aad  oheJiohdingi^xof  hisi-foigffrvandiKjdfcfi 
d^ijIfloiBttfeiance,  hm  niqwrsst  fuch ievidenpes j  a 
d^hioaflscg^ii  Vraad  aflm^iaf  es^^  clfe;wiJLU  take 
^oL^  O  comfort 


•  '  '■*■■!  I  I       , 

90        Of  Unbelief'^  Or^  the  ^ant  ofreadimj? 


r  comforHn  him.     Your  forwardaefs  is  a  thing  very 
j  pleating  unco  God  :     if  you  be  alwayes  upon  your 
.  teet,  and  your  feet  be  alwayes  running  towards 
I  him^youpleafehimmoft.     Your  perfon  is  made 
I  pleating  to  h;im  rhrouc^h  yoiu'  Faith  :     and  your ! 
I  life  is  made  pleating  coliini  through  the  readineis ' 
of  your  Faith*     The  union  of  your  laith  Cduteth 
your  Perfons  to  be  pkahng  to  him  :  and  the  readi 
nefs  of  your  Faith  caufeth  God  totuke  content  in 
your  way.     As  ch"Cencuriania  d,  i  am  i7iAutbo'\ 
rity,  lean  fay  to  one,  Qo  '-,  and  he  goes.,  &e*     it  was  I 
in  the  commendation  of  him  inFower,  that  what- 
ever he  bid  to  be  done,  was  done  readily  :     So  it's 
the  commendat'on  of  aSoul  to  be  ready  to  receive 
Grace  and  Mercy  froiu  God  in  jefus  ;_hr-ft.    if  God 
did  boaft  concerning  any  one^  it  would  be  of  fuch 
a  one  after  tiiis  manner  ,  I 

This  is  that  which  paileth  knowledge,  and  is  not 
to  be  comprehended,  no  not  by  Angels  themlelves, 
that  after  fo  great  an  oftence,  when  men  were  de- 
filed and  polluted,  I  fhould  be  io  kind  and  open 
hearted  to  the  Sons  of  men  :  The  molt  part  of  chis 
World  doth  not  take  this  as  credible,  nay  tli.o£e 
that!  have  by  my  almighty  power  brougnt  to  be- 
leeve,  yet  flick  at  it  when  they  come  to  confider  it 
fericufly  :  But  there  is  fuch  a  Soul,  and  fuch  a  Soul 
that  walks  in  the  fenfe  of  their  guilt  y  and  count 
themfelves  woathy  to  be  deflroyed  every  niomenc  j 
if  1  do  but  fpeak  any  wordagainft  any  fms,  they 
have  it  by  and  by  verified  in  their  ..onfcicnces  con- 
cerning themfelves,  and  they  lay  they  are  the  men  : 
But  if  1  cell  them  again,  and  lay,  Come,  my  love  is 
towards  yoUj  then  they  lift  up  their  ear  and  hear, 
and  the  found  of  my  voice  revives  tlieir  hearc.And-if  r 
Ifay  the  word,  they  trufl  not  to  their  o.vn  under- 
(landing,  but  ire  quick  and  nimble  inbeleevmgin 
me.     As  a  man  takes  plealure  in  one  that  is  nimble 

in. 


in  running  of  an  errand  :  So  doth  God  in  one  that  is 
forward  to  cake  comfort  in  him.  Put  nhem  altoge- 
ther. As  ready  as  God  is  to  give,  As  ready  as  a 
Fool  is  to  beleeve,  As  ready  as  a  prefumptuous 
Perfon  is  to  be  confident.  And  a  good  man  to  be 
Obedient,  And  a  converted  man  to  have  notice  of 
Gods  love,  And  a  natural  man  to  commit  lin>  And 
a  guilty  Confcience  to  apprehend  the  wrath  of 
God  io  ready  ought  a  believer  be  to  lay  hold  on  the 
fulnefs  of  all  that  which  the  Prophets  have  reveal- 
ed concerning  the  love  of  Jefus  Chrilt  to  us.  Th^re 
remains  fomething  flill  to  be  fpoken  :  Only  I  will 
fay  this,!  hat  although  thou  art  backward  and  hard 
to  beleeve,  God  will  not  caft  thee  off.  He  hath 
his  glory  by  overcoming  our  evil  with  h  sgood- 
nefs.  if  Thomas  will  not  without  feeling  of  the 
prmt  of  his  nails,  and  the  wound  of  the  fpear,  be- 
leeve that  Jefus  Chrift  is  he  that  was  put  to  dsath, 
it  may  be  Jefus  Chrift  will  be  contented  to  come 
anduubare  his  fides,  and  his  hands  to  hira,  Job,  20.- 
25;.  ButasheiaidtoT/^aw^/,  ^leffed  is  he  that  hath 
notfeerif  and  yet  beLeeojes  :  So  1  fay  that  n\an  is  happy 
that  hath  Faith,  although  he  be  very  dull  and  flow 
to  beleeve  ^  but  he  is  ten  thoufand  times  more  hap- 
py whom  God  hath  made  quick,  and  fpeedy,  and 
forward,  and  apt  to  go  to  Chriil  to  take  in  the 
Mercies  of  him,  as  he  was  prone  to  fni  in  the  dayes 
of  his  vanity,  and  to  entertain  every  motion  of  it. 
And  fo  much  fhall  fuffice  at  prefent. 


i^dv 


JJO'iQ 


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p  2  Of  Unbelief)  Or,  the  ^ant  ofreadinef? 


i 


♦**-'*****'*****'?:^***'^**^*'iP'i?'-S»*i-* 


CHAP.     XIL 

The  former  Exhorration  continued  to  endeo-voiir 
for  a  promptitude  to  bcleeq^c.  Some  have  this 
iluickjie^of  Taitb  from  their  firjl  Con^ojrfwn  : 
Others  attain  to  it  by  Induftry  wider  the  mean f 
vrhicb<^od  affords.  Motives  to  endeawour for 
thJsTieadiuejiqfTaitb:  i.  herein  principal- 
ly lies  their  love  of  (jod.  2.  ^very  good  thing 
jpoken  of  in  the  (jofpel  is  to  you,  An  Objedion 
Jlnfppered,  s*  ^0  hurt  can  pofftbly  come  to  you 
by  being  forward  to  heleenje,  Objed:.  AnfwerecU 
4.  There  h' no  ground  for  their  backjvardnejito 
beleenje.     xAn  Ob;ed:.  Anfwered,. 

NOw  in  helping  you  to  get  this  whiclil  exhort 
youunto,  you  muft  know  that  there  are  fome 
Chriftians  tiiar.  have  a  quicknels  of  Faith  from  their 
firitConverfion  :  Asiome  Children  are  from  the 
Womb  of  quicker  parts  and  under/landing  than 
others  :  So  fome  Chriftians  are  even  from  their  new 
Birth,  and  Regeneration,  apter  to  beleeve  thano- 
thersare.  The  Apofllefaithin  t/i^/ 17.11.  of  the 
menof  ^ere^^.  That  they  were  iuy^vi^t^i,  (it'stran- 
flated  )  more  noble  :  but  the  word  figniiies  better 
hred^  as  well  as  noble.  And  it  incimates  to  us  that 
there  is  a  different  kind  of  breeding  of  Saints, 
Some  are  bred  by  God  one  way  5  and  fome  another, 
and  they  have  Spirits  accordmgly..  For  the  judi- 
cious receiving  of  the  Truth,  by  the  men  of 'Berea^ 
and  not  to  be  led  afide  by  what  was  fpoken,  did  a- 
rifefrom  their  manner  of  being  converted.  As  it  is 
faid  concerning  John  ^aptifly  That  he  vpof  fanUtfied 
fromtbe  Wombp  Luk.  i,  41.     So  while  he  was  in  the 

^____  Womb, 


•jli.j(]i«ii.!j  »i    tim' 


I     to  lay  hold  on  the  Comfort  ^iven  by  Chrifi\        ^y 


Womb, he kajjed  and  vauked,  (as  the  wordi^k^^^^ 
iigniiies  y  tvben  as  he  heard  but  only  rbenjoice  of  the 
\  'Mother  of  Jefus  Chriji,  Saruiified  f^om  the  Womb  j 
landthen  in  the  Womb^  he  is  mighcy  full  of  joy 
landgloryingin  JefusChriit.  Butchac  isanexcra- 
ordinary  cale  :  Only  it  proves  the  thing  ilrongly. 

Sanietmies  the  work  of  a  mans  Converfion  is  fuc- 
ceflive,  ic  is  done  by  parts  •,  God  is  long  about  it,  ! 
it  may  be,  years :  He  comes  and  toucheth the  Con-  I 
ifcieace,  but  ic  is  but  a  touch,  and  no  conviction: 
TheSoulhathafenfeof  fin,  andof  judgement,  but 
it  goes  off  again  ;  like  a  fit  of  an  Ague  that  goes  off 
again  :  which  comes  on,  and  then  goes  of,  and  he 
is  well  again,  it  goes  off,  and  then  God  comes  and 
fets  it  on; 

There  are  fome  which  after,  or  at  their  Ccvnver- 
(ion,  have  had  large  difcovery  of  their  fins  by  the 
Miniftry  they  have  lived  under,  but  the  Miniftry 
they  have  lived  under,  have  been  very  Iparing  in 
opening  the  Gofpel  to  them.  The  Golpel  was 
preached  legally  and  upon  fueh  terms  that  mens 
fingers  were  knocked  off-  from  the  Grace  oiFered  to 
them.  Mark  it  now  beloved  i  As  when  Parents  do 
eat  trafti  and un wholf ome  things,  the  Children  that 
I  they  go  withal,  are  bredful  of  humors  and  become 
groffe  and  exceeding  dull :  So'  I  may  fay  with  re- 
verence, when  at  our  converfion  there  are  many 
coolings  of  heart,  when  God  lets  a  man  fall  from 
the  fight  and  lenfe  of  fin,  and  fin  takes  them  up  a- 
gain,  then  k  comes  to  pafs  that  the  Spirit  grows 
heavier  an4dull.  Whereas  when  God  makes  haflr 
of  the  work  of  Converfion,  the  throws  areftrong, 
and  the  convi^ion  is  home,  and  goes  through  and 
through  :  There  is  the  abounding  of  iin,  and  the  fu- 
perabounding  of  Grace  laid  open  then  the  Spirit  is 
more  apt  to  take  in  the  things  of  the  Gofpel. 

But 


i< 


i 


94  Of  Unbelief ;  Or^  the  want  ofrea^inejl 


Euc  in  the  fecond  place,  you  mufl:  know  chat  j 
there  are  iome,  Who  although  they  have  not  this 
qinckjiefl  of  ^aicb  from  the  iimnner  of  their  con'verfir' 
ou-y  and  (jodf  bcarii?^  ofibim  in  the  rxomb  of  his  mer" 
cy,  yet  they  come  to  it  by  induftry  and  taking  'pains 
7{nder  thatmeanes  vphich  Qod  afforded  them,  in  T)eut. 
6.  7.  SaichGodcoche JParenc,  thonflyalt  vphetthefe 
things  upon  thy  childm.  Whec  th^-^ni  :  which  is 
tranlla^dTe^t:/.',  but  in  the  Hebrew  ]C  is  DnJJ\yi 
and  thou  (hair  Whec.  As  Iron  be  ng  whetted  be- 
comes Sharp  although  it  be  dui  in  its  i'elfe  :  So  dui 
parts  with  indufiry  behig  alwaies  exercifed,  do 
become  poll'fhed  and  acute.  My  meaning  is  thac 
there  is  no  beleever  but  by  the  uimg  of  his  ta -th,  he 
may  in  time  come  to  be  quick  and  apt  to  beleeve. 
A  cioath  hath  not  in  it  a  readinels  to  take  ^tx,  but 
but  when  it  is  made  into  tinder,  then  the  leail 
Ipark  takes.  The  ufe  of  means  makes  you  tinder, 
and  it  brings  you  into  a  fharpneis  and  largn^fs  of 
capacity  of  Grace.  You  can  never  come  to  get 
Grace5or  to  be  fpiritually  wife  by  the  ule  of  natur^e 
becaufefpiritual  things  are  known  by  a  fprrrual 
and  fupernatural  light.  Lee  a  man  ufe  hearing 
never  fo  much,  it  wil  make  a  mans  fight  no  better: 
8c  it  is  an  equal  an  alfurdity  to  imagine  a  mans  ufe 
of  nature  fhould  make  h:m  iupernatural.  BiK 
though  a  man  cannot  by  the  ufe  of  nature  come  to 
fupeinatural  l^ght,  yet  hen  ay  (  be  ng  madelpiri- 
tual  )  by  that  little  that  he  hath  be  made  more  ac-5 
cive  and  nimble  in  the  ufe  of  means,  and  fo  come 
to  greater  degrees  of  grace.  And  this  1  cake,  to  be 
the  meaning  gf  the  talents  ^lat»  25.  16.  A  man  in- 
creafedthat  Talent,  that  he  traded  with ;  that 
Talent  in  kind  gained. more  of  the  fame  kir^d  ;  be- 
eaufe  it  was  of  the  fame  kind,  thecef oue  k  was  geacc 
did  increafe  more  grace  :  and  becaufe  it  was  of  .the 
fame  kind^theref ore  it  was  grace  did  increafe  more 

grace;' 


tolay  hold m  the  Com fortgiyenhyChriJi.     .95 


grace :  and  becaufe  ic  was  of   the  fame  grace,  it 
jmade  a  man  rich,  and  able  to  every  good  work. 
I     And  having  cold  you  my  beloved  chat  there  are 
khefe  diiFerent  forts  of  coming  to  quicknefs  in  be-  j 
ileeving.     Confider  alfo.  That  fo  yon  baoje  of  this  \ 
'  ^ic'jjiefpy  it  is  at  o;zd  wbicb  rvay  you  come  by  it,  That  \ 
readinefi  of  faith  is  afacceptahk  which  comas  by  indii 
flryy  as  if  it  had  come  by  nature  at  their  firft  cou'v^r-  \ 
fion.     Which  is  appearent  by  this  ,  That  the  ajter  j 
decrees  of  Q race  are  c^  divine^  cPf  thofe  degrees  of  \ 
grace  which  are  at  firft  infufed.     To  make  it  a  little  j 
plain  to  you.     A  man,  luppofe,  hath  grace  to  fuch  j 
a  degree  when  he  is  firfl  converted  infufed  into  him 
Iritheufrng  of  the  means  by  th;,^  blefling  of  theipint 
he  comes  to  further  degrees :  thofe  further  degrees,  ' 
j  though  they  come  by  ih>  ufe  of  meanes,  yet  are  as  ! 
divine,  and  of  as  celefl  aia  nature,  as  thofe  that 
are  infufed,  wherein  a  nian  is.meeriy  paiTive.     And  , 
that  is  cle«:e  from  thefcripture,  ^phe,  4.  24.  The' 
Ap oft ie  f peaks  to    beleeving  Ephehans,   that  they '^ 
\Jhould  put  of  the  old  man,  and  put  on  the  new  man  1 
j  (  that  is  do  it  more  )  which  faith  he,  fs  created  after  \ 
!  (jod.   He  calls  ic  ftii  the  new  creature,  though  done  ' 
1  by  their  means.     In  Math,   i b.  our  Lord  tels  them,  j 
that  when  they  fhouid  grow  to  a  further  degree  ofj 
holinefs,    they  fhould   be  concerted.     Recalls  it  j 
converfion,  though  it  comes  d  vers  wayes,  yet  it  is  ' 
the  fame  thing,,  and  r^afm  makes  ir  apparent,    be-^  ; 
caufe  it  is  not  the  ufe  of  Grace  which  increafech  it : 
but  a  mans  uftng  grace  through   the  means  doth 
touch  God  (  that  i  may  allude  unto  the  touching  of  , 
Chrifts  garment  )  and  vertue,  comes  out  from  him- 
to  ruake  it  increafe.     ifaya  man  dochnor  make  \ 
Gface  more  by  the  ufingof  it,  as  a  i\\an  lengthens 
tlie  wire  by  drawing  it  througha  mil,  or  as  a  man,| 
maK-es  Gold  chin^r  bf  beating  of  it. 

But  a  man  doth  'n  theufe  of  meanesjby  that  grace  i 
1'  which' 


■1 


.  Tt     "■  ■  -  t    ir^  -  •  - 


*"-"    *    *"    ~-  -■  ■ 


j     06         O[llnbelief';0r^thewantofreadinej? 


m\ 


ii;i 


which  he  hath,  draw  neare  tnto  God  wlio  gives 
from  hinilelf  further  Grace,  as  he  did  do  a:  the 
fir  ft :  So  chat  ic  is  alftil  of  the  fame  nature.  And 
I  lay  in  upon  this  ground,  chat  1  may  with  more 
flrength  of  argument  prefs  you  to  get  it,  and  take 
I  ofFthedifcouragemencs  chat  are  in  men,  who  fay, 
j  1  liave  a  duland  heavy  fpirit  and  God  is  pleafed  to 
I  give  me  but  a  dul  and  a  narrow  capacity  in  taking 
,  in  of  Spiritual  things,  and  therefore  ic  is  not 
I  my  duty  to  be  thus  aSive  and  ready  in  beleeving, 
;  as  others  are. 

i      Lee  me  ad  furrhei'  to  fee  this  on  :  As  tvhat  quick^ 
ncfi  tbougettefl  by  the  ufe  ofmeaneSj  k  (M  diriie  of  thofe 
\  that  had  it  jvithout  it:  fo  if  thofe  that  ha^vd  much  quiC'^ 
\  nefl  of  parts  by  cona^erjion,  do  not  ufe  the  meanes^  m- 
;  dujirioujlyy  they  become  exceeding  did.     It  fais  out 
j.  we  find  by  experience :  that  as  it  is  with  fchoUars, 
!  thofe  that  are  of  quick  parts  are  feldom  ftudious : 
I  fo  thofe  that  are  of  quick  fpiritual  parts  do  grow 
Izay  and  floathful  and  more  floachfui  than  others  : 
(  if  fuch  unequal  things  may  be    compared  )  As 
Horfes  that  are  fiery  are  not  lafling :  As  edges  that 
are  keen,  are  brittle:  So  beloved  you  fhal  find  by 
experience  that  Chriftians   which  are  wonderftil 
forward  at  their  firft  converfion,  come  afterwards 
to  live  upon  the  fweet  of  thofe  times,  and  lay  not 
out  themfelves  fo  effeftually  and  to  purpofe  as 
they  fhould  do.     If  they  ufe  the  meanes  induftri- 
oufly  that  have  this  quicknefs  by  converfion,  they 
grow  eminent  in  Grace.     As  where  the  parts  of^ja-  , 

kiiowledg  and  iearn1ri^-'i>"fotm^^tt^iWi^d^^^^^     'j^[ 
av^ght  giweinfta»cefriR^f^is.  'JBu?*!!^^^  me  tel^pig^' 


SFhe  bfintercheiron  i§,  tte^lbfe  "^iih^  fiiuff t^  Uf, 
k^n^  ..  Tiieanofery6il^Sb6^'fo'be  5rftW"itieaifu:s,^Thq, 
j  duller  the  heart^ft,V  tet  ^4lt  l^s  Uv^ly  ^^^^4^s 
l^^ay^ii^oiijvi^rtiiig^^fei^beetl.^'^^^B^            worn:  of 
in^idv/  ' _.  fe 


to  lay  hold  on  the  Comfort gi^en  by  Chrifi.       97 


Faith  come  en  more  flow  with  thee  at  thy  firft  con- 
verfioii  ^   now  thououghteft  to   beflirre  thy  felf.  j 
Doft  thou  find  it  a  hard  matter  to  get  any  under-' 
ftandiag  in  any  thing^which  is  mifterious  and  ful  of 
depth  o£  love  unto  thee  :  ^lisn  take  the  more  pains^ 
for  the  more  dui  the  Iron  is,  the  more  llrength 
muft  be  put  to  it  to  make  "it  fharp.     We  fee  it  daily  i 
by  experience,   that  fonie  Chriftians  do  giow  to' 
doubt  in  their  faithj  and  to  difpute,    and  to  delay.  ] 
And  fom.e  who  are  doubters  do  grow  to  be  very  \ 
forward  to   beleeve,  to  nuch  alfurance,   and  to  ^ 
fharpnefs  of  underllandingin  the  myfteries  of  the  ; 
Gofpel.     The  reafon  lyes  here  :  One   ufeth  the  | 
meanes,   and  the  otht-r  doth  not  induftrioufly.  And  ^ 
therefore  let  m.e  exhort  both,  them  that  have  live- 1 ' 
ly  fpiritual  parts  from  their    iirft  converfion,  to 
keep  them.     And  thofe  that  have  not  had  fuch  live-  j 
ly  difcoveries  of  the  grace  of  the  Gofpel  that  they 
might  beleeve.  Labor  to  attain  to  them.     And  for 
that  X  fhal  propound  fome  Motives,   and  fo  if  I  can, 
drawto  ajconcluiion  of  theText  at  this  time. 

MOTIVE.!. 


I.     Herein  is  principally  the  friendjhip  and  lo^e 

of  (jod.IndeedhoY Qt3k.es sii  that  is  fpokeningood 

[part  and  as  wel  meant.     Gods  heart  is  open  and 

I  Large.   And  when  it  is  f o  to  you,  be  not  you  ftrait- 

'  ned  in  the  application  of  it  to  your  felf.     The  love 

of  God  is  fo  large  that  it  gives  al,  and  knows  no 

bounds.     In^ph,  i.  3.^6  hath  bleffed  us  tvitb  al 

fpiritual  blejjin^f,     He  bath  given  us  al  things  that 

belongs  to  life  and  ^dlinefi J  in  2.  ^et.  i.  •3.  How 

cand  thou  fay  that  thy  heart  is  not  ftraicj  and  hard 

.luilefs  thou  faift  that  his  heart  is  ftrait,  andiiard  to 

j  thofe  that  are  his  delight,  and  the  children  of  his 

jlove  -.when as  thoU  thinkell  every  thing  he  gives 

P  too 


98  OJ  Unbelief ;  Or,  the  iva?it  of  readinej? 


coo  miich  for  thee  to  have,  and  pucreft  away  abun- 
dance of  confolacion  and  grace  fro.ii  chee.  l^ou  ! 
fee  here  in  the  Texc  that  oul  Lord  gives  this  as  the 
ground  of  the'r  unbeleife  \  that  their  heart  was 
hard.  A  hard  heart  IS  an  unmerc'fulheait,  anun- 
relenting  heart  :  it  is  cruelty  of  fpiric.  When  a 
man  does  apprehend  of  Gcd  fo,  there  is  a  kind  of 
harihnefs  and  bruit ifhnefs,  and  cruelty  of  Ipirit  to 
araansfelf.  AUo  when  a  man  does  debarrehini- 
felf  and  deny  himfelf  what  God  tenders  to  him. 
And  as  we  love  God  becaufe  he  loved  us  lirfl,  fo  if 
we  had  but  the  love  of  God  there  could  not  be  this 
kind  of  apf  rehenfion.     Let  me  eel  you, 

MOTIVE.     II. 

In  the  fecond  place  to  encourage  you  to  this. 
That  there  if  not  any  one  good  thing  jpoh^n  of  in  the 
Qofpely  but  it  if  to  you  :  your  names  are  upon  it, 
(^r ace  and  mercy  and  feaceis  to  the  Saints  in  Jefy^ 
Chriftj  As  the  Apoftle  fpeakes  every  where  in  his 
Ep  files.  Ailthings  are  yours  ayid  you  are  Chrifls 
and  Chrift  is  Qod'*s.  iCor.3.  22.  23.  IVhat  e*ver 
you  as^of  the  leather  ftjal  be  gi^ven  to  you.  And  you 
muft  ask^ according  to  his  voiU  i  John  6.  23.  His 
wil  is  therefore  that  youfhould  have  every  thing 
that  the  Gofpel  hath.  As  God  faid  to  -nbraham, 
tAbrahamgoe  abroad  and  lookjipon  the  hea'vens^and  at 
farre  as  you  canfee^andfurther^al  is  yours ,  and  if  you 
Can  tell  the  number  of  tl)e  ftarrs^  Jo  fljal  the  number  of 
your  feed  be,Qen  15.  5.I  fay  as  God  gave  Abraham  as 
farre  as  he  could  fee,or  his  eye  reach  :  fo  God  gives 
all  that  he  reveales  unto  the  Saints.  As  the  Sun  is  to 
every  man,  as  if  it  were  but  one  man  that  were  to  be 
inlightned  by  it:  When  a  man  comes  to  a  feaft,rherc 
is  nothing  provided  and  fet  before  him,bucheisa 
liberty  to  take  where  he  wil  :  So  it  is  with  th 
grace  of  the  Gofpel. Obje^ 


to  lay  hold  on  the  Comfort gi'V en  hy  Qhri/l.       ^p 


ObjeU^  But  how  wil  you  fay  whenas  there  are 
higher  and  higher  degrees  Ipoken  of.  Can  1  thin\ 
the  bighefi  degrees  are  xo  beginjen  to  me  ? 

I  anfwer,  That  look  as  a  man  cannot  fay  he  is  not 
cleded,  and  he  is  not  to  exclude  himfelf,  but  God ! 
niuft  exclude  him  ;  So  neicher  is  a  man  to  exclude  i 
I  himfelf  from  the  higheft  degree  of  mercy :  it  is  no  ar- 
I  rogancy  nor  prelumption  for  a  man  from  free  grace 
!  to  lookuponhiu.felf  (  althongh  moft  vile  )  as  a 
,  veffel  of  the  greatefl  favor  that  Gud  can  fhew  a 
foul. 

MOTIVE,  IIL 


5.  There  h  no  hurt  can  pojftbly  come  to  you  by  b$^ 
ingfoi-ward  to  belesnje,  A  woman  may  be  too  for- 
ward to  accept  of  love  from  a  man :  (he  may  accepc 
of  the  motion  to  marriage  too  foon,  becaufc  flie  is 
not  bonnd  to  marry,  but  only  on  luch  termes,  viz, 
in  the  Lord.  i.  Cor*  7.  39.  But  it  is  an  abfolute 
neceflary  duty  that  lyes  upon  us  to  beleeve,  and 
there  is  nothing  to  be  done  by  a  man  before  he  do:h 
beleeve :  For  every  duty  that  is  pleafmg  unto  God 
doth  come  from  love,  and  that  comes  from  faith. 
The  end  of  the  commandment  ^th^i  commandment 
andal  othet  commandment  s,f a  it  h  the  Apoftle)  is 
looje  out  of  a  pure  heart  and  faith  unfaigned.  i  Tim. 

I.  5. 

You  cannot  be  deceived  neither.  As  a  woman 
may  be  in  the  per  fen  and  eft  ate  of  a  Lover-,  if  fhe 
looks  not  weltoit.  You  fhal  find  our  Lord  Jefus 
Chrift  betcer  and  richer  and  kinder  then  any  words 
are  able  to  exprefs  him,  much  more  then  any  words 
of  a  Minifter,  whofe  underftanding  comes  Ihort  of 
thefullHefsof  the  fcripture. 
[ F  2 ObjeU, 


00      Of  Unbelief '^  Or^  tie  ivant  cfreadinej? 


;  OhjcU^  But  youwil  fay,  Af  a  man  may  toofopn 
after  fhch^wfieatCj  if  he  eates  before  he  hd  purged^  he 
vpiirelcL^fe  :  fo L  have  a  fowl  and aniinpurged hearty 
and  therefore  I  may  not  hefo  ready  to  beleenje. 

^  .  To  that  I  anfwer.  Faith  is  a  purging  Grace,  In 
tAiff^  15.  9.  It  is  the  proper  operation  of  faith  to 
huaible  and  to  Sanftify.  That  as  thofe  fickper- 
foiis  that  Chrift  healed  had  meat  given  thera  pre- 
fently  toeate,  and  yet  that  meat  did  wel  enough 
with  them,  and  they  furfeited  not :  foyou  may 
eate  and  feed  on  Chrift  by  faith  freely,  and  yet  be 
humble  and  holy.  Ljyii^  was  converted,  and  flie 
beleevedprefently.  God  opened  her  heart,  ./4^/, 
16.  14.  The  jaylor  bekevedprefently,ty^f]Fj' 16.  31. 
And  how  humble  was  he  to  wafh  the  fe:^t  of  the 
dif  ciples,  as  wel  as  juft>  'n  being  kind  to  them,  un- 
to whom  before  he  had  ben  cruel.  Had  a  man 
been  fick  before  and  but  newly  recovered,  if  the 
meat  he  cates  do  purge  the  humor,  whereof  he  had 
beenfick,  it  is  as  good  as  Phyfick.  Now  faith  is 
Phylickaswelasmean,  it  doth  as  wel  purify  the 
heart  from  al  fin,  as  it  doth  comfort  the  heart  a- 
gainft  fm.  Therefore  be  thou  v/hat  thou  wilt  be. 
Be  thy  fins  what  they  may  be,  be  thy  heart  as  bad 
as  can  be,  yet  thou  maift  fafely  put  thy  felfpre- 
fentlyuponbeleeving.  It  is  true  thou  canft  not 
beleeve until  thou  arc  fenfible  of  thy  fins,  dnd  thy 
heart  be  humbled,  but  that  wil  come  with  eafe  and 
lefs  difficulty  if  thou  putteft  thy  felfupon  belee- 
ving  firft.  Your  beleeving  and  going  about  that 
work,wilmake  the  work  of  humiliation  eafyer  and 
pleafancer  toyou.  The  end  (  you  know  )  doth 
injoyne  the  meanes  to  it.  It  puts  a  neceffity  upon 
themeanes,  andthefameneceificy  that  there  is  of 
its  felf.     As  for  example.     If  a  man  be  to  build  an 

houfe 


'^i 


to  lay  hold  on  the  Comforts giy en  by  Chrtjl.     lo  i 


houfe  (  who  hach  none  to  put  his  head  in  until  ic 
be  provided  )  he  wil  get  together  ftraw  and  timber, 
andgetthem  with  hufl^  he  wil  make  haft  to  the 
work,  why  ?  becaule  he  hath  not  whereto  hide 
his  head  until  his  houfe  be  built :  So  i£a  man  makes 
this  his  work  ^  to  beleeve,  if  he  laies  a  necefiity 
onhisSoul  to  lay  hold  prefently  on  the  mercy  of- 
fered, he  wil  let  himfelf  upon  the  finding  out  of  fin 
and  judging  of  himfelf.  It  is  a  great  failinge, 
that  Chriftians  look  at  humbling  and  niourning  as 
things  good  in  themfelves,  and  not  as  means  to 
faith.  And  from  thence  it  con^s  to  pafs  that  they 
are  dul  to  beleeve,  becaufe  they  are  not  humbled : 
and  when  they  are  humbled,  they  are  as  dul  to  be- 
leev  e  as  ever,  becaufe  I  fay  they  look  on  thefe 
things  not  as  coming  from  faith,  and  tending  to 
faith,  but  meerly  as  things  good  in  themfelves. 
Mark  what  I  fay.  As  the  confcience  ought  to  be 
fo  tender  that  the  leaft  reproof  fhould  ftiaaie  it  and 
convince  it,  A  man  fhould  not  need  demonftrations 
to  prove  a  matter  and  the  hainoufnefs  of  it  where  he 
is  guilty  :  A  man  fhould  not  be  unto  reproofe  as  a 
man  at  d  barre  of  judgment,who  pleads  not  guilty, 
'whatever  confcience  tells  him,  until  he  be  proved 
to  be  guilty  by  wittnefTes,  and  according  to  Law. 
Buc  a  man  fliould  ingenioufly  confefs  his  fault,  and 
receive  adtnonition  from  his  brother,  fo  farre  as 
what  is  fpoken  be  truth,  thouf^h  it  cannot  be  pro- 
ved:I  fay  fo  farre  as  what  is  fpoken  be  truth,it  ought 
to  be  acknowledged,  though  it  cannot  be  proved. 
Now  as  a  man  oupht  to  be  thus  tender  of  confcience 
to  receive  a  reproofe,  fo  he  ought  to  be  as  tender 
in  receiving  of  the  promifes  and  the  appreheiiilons 
of  Gods  love,  if  there  be  but  the  root  of  the  matter 
in  him,  if  there  be  but  a  good  ground  of  poffibility 
and  probability  that  he  is  fuch  a  one  as  Jefus  Chrift 
raeanes  welunto*    For  I  befeech  you  dobutob- 

ferve 


1 02       Of  ^nhelief'^  Or^  the  want  of  readme J^ 


ferveichere,  which  is  che  ground  of  al  that  I  have 
fpokenj  Chriftgives  areproofe  to  them  that  be- 
j  leevednot.As  therefore  a  rjproofe  of  fm  ought  to  be 
takenin  one  kind^fo  it  ought  in  another:a  man  ou^hc 
to  be  as  tender  of  being  found  guilty  of  backward- 
ncfs  to  beleeve,  as  he  ought  to  he  tender  of  Berns; 
found  guilty,  or  of  yielding  to  the  guilt  in  him  of 
any  other  lin. 

Oi>jVEf  5  But  Peradventure  you  wil  yet  fay  unto  ' 

me,  ^oppcantbeje  ftand  togetl^er'-,  A  quicl^^fence  of  I 

fitly  and  a  readinejl  to  belee^je'y  If  I  have  a  lively  and  a 

frej})  fence  of  my  own  deferts^  that  1  can  tak^  nothing 

.  to  myfdfhutfJf)ame,wbat  have  I  to  do  with  tt?e  promifes 

oftheQofpel. 

h 

I  anfwer,  it  is  true,  thou  /lafl-  nothing  to  do  of 
thy  ielf :  but  the  ground  of  thy  fa  th,  is  not  thy 
grace,  but  Gods  gtace,  it  is  not  thy  deferts,  but  the 
merits  of  Jefus  Chrift.  You  fhal  find  that  thefe 
two  may  very  wel  ftand  together.  The  fervants  of 
^enhadady  they  came  from  their  mafter,  who  lay 
clofe  and  durft  not  fhew  his  head  being  conquered 
by  King  Aijab,  He  was  in  a  cave  and  fent  out  thefe 
I  men  to  fpy  out  what  likelyhood  there  was  to  come 
,  upon  any  termes  of  Grace  and  favor.  They  look 
'  upon  him  as  become  the  fervanr  of  a  king  :  and  yec 
notwithftanding  they  are  as  quick  to  lay  hold  on 
thekindnefs  of  a  King  unto  him,  as  any  brother. 
Thy  Servant  Benhadad/^itb  let  him  live.  Is  my  ^ro^ 
ri?erBenhadad}'et  alive?  QThy  brother  fay  they") 
let  himlive,  i  ^m^/5  20.  32.  33.  As  a  man 
may  have  a  fharp  eye,  and  yet  a  quick  eare, 
thefe  two  hinder  not  each  other:  So  neither  doth 
the  quicknefs  of  the  fence  of  fm  hinder  a  man  at  al 
from  beleeving.  For  confider  it.  The  fence  of] 
fm  is  wrought  by  God  on  purpofe  to  quicken  a  man 

to 


,-- < ^ — — ''■■•• 

to  lay  hold  on  the  Comfort gi  ven  by  Chriji.     103      / 

tobeleeve.     As  when  a  man  is  backward  in  pay  ,  j 

menc,  the  Creditor  lets  the  Serjeant  on  his  back, 
artdthenhe  comes  and  brings  the  fumprefently  : 
orelfebeggs  mercy  heartily  from  him.     So  God 
chargech  lin  upon  a  mans  foul  on  purpofe,  chat  he 
may  come  to  him  for  forgivenefs.     Hbe  Law  if  a 
School- majier  (  faith  he  )  to  bring  us  to  Chriji  Qui. 
3.  24.  A  School  mafter.     The  Apoftle  fpeaks  of 
condemning  the  moral  Law.     For  he  fpeaks  of 
that  which  faith  Cur  fad  is  every  one  that  continues 
not  in  the  Law  to  do  it.  And  he  fpeaks  in  condemna- 
tion of  the  moral  Lg  w  as  fet  out  by  the  cereaionies 
which  God  had  appointed  :A11  the  bloody  ceremo- 
ny es  were  to  fhadow    out  what  our  defercs  were: 
that  we  Ihould  dye  rather  then  the  beaft  :  and  what 
Jefus  Chr  ft  fhould  in  our  Itead  endure  for  us  : 
Now  all  th  s  was  to  bring  us  unto  Chrift.  Therefore 
I  fay  there  is  no  hinderance  at  al  in  the  fenfe  of  fm  \ 
unco  faith.     It  is  a  doubL^  lin  for  a  man  to  have  the 
fence  of  iin,and  not  ro  be  ftirred  up  to  go  to  thrift; 
yea,  ^t  is  no  fence  of  fm.     For  unbeleife  is  a  fm,and 
as  great  a  one,  as  any,  or  al  that  a  man  can  be  guil- 
ty of  befides.     Thy  fenfe  of  fm  is  parciall  which  is 
not  of  alfin.     Thy  fence  of  lin  is  feigned  and  hy- 
pocr  tical,  wh^ch  is  not  according  to  che  nature  of 
the  fms  thou knoweft.     Unbeleife  therefore  being 
the  greateft  fin,  mull  needs  have  the  greateft  fence 
offorrow,  itchy  fence  be  as  it  fhould  be.    Take  a 
Jew  ufmg  the    ceremonies   of   the   Law,    were 
he  afF-fted  never  fo  much  with  them,  but  yet  knew 
nothingof  Jefus  Chr-ft  in  them,  it  were  fuperfti- 
tion  in  him,  and  not  the  worfh'p  of  God.     So  i  fay^ 
if  a  man  be  never  fo  much  afFeaed  with  the  evil  of 
fm,   und  the  danger  of  fin,  and  is  not  thereby 
drawn  un:o  jefus  Chrift,  ic  is  no  godly  forrow: 
ho  godly  forrow  at  al.     You  fhal  find  yet  fur- 
ther. 

That 


0/L       Of  'Unbelief;  Or^  the  want  ofread'mej? 


That  chel'ence  of  fin  when  it  is  kindly,  doth  of 
its  own  nature  prompt  a  man  co  look  out  for  par- 
don. This  pardon  mull  be  iiad  :  and  this  deliver- 
ance which  a  man  needs  muft  be  had,  Ether  from 
himfelf,  (  and  tlien  a  mans  fence  of  hn  is  not  good, 
by  the  Law;  for  where  the  Law  convinceth,  ic 
fhews  a  man  that  from  it  he  muff  expert  no  mercy, 
and  by  the  doing  of  it,  he  cannot  come  to  make  fa- 
tisfadtion.  )  If  it  puts  a  man  to  look  for  it  from 
Jefus  Chrifl,  then  it  is  but  as  a  fpurre  in  his  fides,  or 
only  as  a  warning  peece  that  is  Ihoc  of  by  the  fhip, 
which  leads  a  fleet,  that  al  the  reft  may  come  af. 
ter  into  the  fame  fhe Iter,  or  upon  the  iamefhore. 
Let  me  therefore  my  beloved  ftirreyouuptothis. 
To  be  as  fenlible  of  your  fm,  in  being  backward  to 
beleevejas  you  are  fenfible  of  your  danger  in  break- 
ing of  the  Law.  And  all  this  ferves  to  clear  the 
third  motive,that  is,  that  there  can  be  no  danger  ac 
al  in  beeing  forward  CO  beleeve. 

MOTIVE,  IIIL 

4.  Lee  me  add  another  Motive,  and  that  is  this. 
There  can  be  no  good  ground  ac  al  for  you  to  be 
backward  to  beleeve,  or  to  put  of  the  grace  chac  is 
offer  ed  in  the  Gofpel,  no  reafon  1  fay  can  be  given 
for  ic  that  is  warrantable.  You  heard  what  ground 
CUE  Lord  Jefus  Chrift  doth  analize  it  unto,he  faith 
it  is  ^oUy  and  Sluggiftynefi^  bardnep  of  heart,  and 
carnal  joy  that  makes  it  L«/;e,  24.  25.  ThO/C  ground 
beloved  which  mofl  people  go  upon  is  this.  1  hey 
are  unworthy  :  They  can  do  nothing  fuitable  to 
that  grace  which  is  tendred.  It  is  too  much  for 
them.  Is  there  any  realon  that  they  fhould  be 
fupream  and  give  a  law  to  Gods  bounty?  Is  there 
any  caufe  why  the  beggar  fhould  not  receive,  be- 
caufe  he  is  not  worthy  to  come  under  the  roofe  ? 

Is 


to  lay  hold  on  the  Comfort p'Ven  by  Chr'tft.     105 


Is  this  a  ground,  than  the  patient  fhal  not  go  to  rhcr 
Phyiitian,becaufe  he  is  fick  ?  or  to  the  Chyrurgi- 
an  becaufe  his  difeafe  is  loachfom  and  corrupted  ? 
1  faX  there  is  no  reafon  whatever  (  do  but  mark  it. 
Hay,  )  whatfoever  thou  thinkeil  is  good  to  keep 
rhee  from  beleeving  for  the  prefent,  wil  be  as  good 
while  thou  liveft,  that  thou  may  eft  never  beleeve. 
Thou  wilt  never  be  worthy  :  nor  able  to  walk  wor- 
thy of  the  Lord  unco  all  wel  pleafing  :Thou  wiJt 
never  be  good  enough  for  fuch  a  kindnefs  and  boun- 
ty to  be  beftowed  on  thee  :  If  ever  thou  doft  there  - 
fore  beleeve,  it  wil  be  with  more  difficulty.  All 
thefe  put  off  do  but  beget  a  greater  dulnefs  and 
liftlefnefs.  As  God  took  difpleafure  ac  ^Mofes  and 
would  not  let  him  go  into  the  land  becaufe  of  his 
unbeleife.  So  Jefus  Chrift  (  my  Text  tells  you  ) 
wil  grow  angry  and  upbraid  you,  that  you  are  Itil 
unfatisfied,  and  that  you  wil  never  come  to  the 
knowledgof  the  love,  and  tendernefs  of  his  bowels 
towards  you.  Mark  it  as  by  often  \^micing  the 
ftomach  comes  to  grow  fo  weak,  that  it  can  retain 
nothing :  So  many  Godly  perfons  (  as  experience 
hath  proved  it  )  have  come  to  be  wholly  unf at is- 
fyed  in  the  matter  of  their  eftateby  delaying  and 
difpucing  with  particular  premifes.  It  may  be 
God  wil  bring  the  time  upon  thee,  when  thou  w^ik 
be  glad  and  catch  with  al  thy  heart  at  chat  cruft 
which  thou  now  throweft  under  the  table  :  Thy  | 
leavings  wil  be  daintys  to  thee  before  thou  dyeft/ 
it  may  be.  As  our  Lord  Chrift  told  them  at  Jem- 1 
falem,  ^ovo  the  things  of  thy  peace  are  hid  from' 
thine  eyes  j'Mat^  23.  57.  39*  That  is,  there  was  a 
time  whenas  if  they  had  but  taken  the  counfel  giv- 
en them,  the  Romans  Ihould  not  have  begirt  nor! 
\  cakeiJi  their  City,  nor  put  them  to  fuch  famine  andi 
:?xtremity,  but  it  was  too  late  :  you  fhal  fay  bleffed 
is  he  that  comes  in  the  name  of  the  Lord*    That  is,! 

^ JS.^^ ^^ yo^l 


o6      Of  Unbelief)  Or^  the^l^antofreadinef^ 


" 


I  youchac  puc  Chrift  now  to  death,  fhal  fay  before 
you  die.  If  now  we  had  him  alive  upon  the  earch^we 
would  heare  his  voice,  and  do  according  to  ic  :  we 
would  never  Ciiicify  again  the  Lord  of  life.  So 
thou  mayeft  be  brought  to  this,  to  lay,  If  the  Lord 
wilbut  nowcendcr,  if  he  would  but  now  reveal, 
and  ofter  that  which  I  have  refufed,  I  fhould  count 
ic  as  a  mercy  of  mercies,  and  count  it  my  duty  to 
lay  al  things  afide  to  be  made  partakers  of  it.  My 
beloved,  I  pray  conlider  ic.  It  is  not  the  work  of 
they  that  are  beleevers  only  to  keep  the  peace  with 
God,  and  to  keep  your  felves  from  being  upbraid- 
ed by  Chrift,  and  to  abide  in  the  ftate  of  faith,  but 
you  muft  have  a  forwardnefs  to  b^rleeve,  and  a 
largenefs  of  heart  to  take  in  according  to  the  larg- 
nefs  of  the  promifes.  Put  this  then  into  the  num- 
ber of  your  fms,  and  write  ic  with  great  letters  that 
you  may  fee  it  every  day,  as  you  turne  your  eye 
upon  your  confcience,that  ic  is  a  fm  to  reft  m  be- 
leeving  the  Prince  of  Salvation  only  :  I  rauft  as  wel 
receive  in  the  promifes  which  belongs  to  the  com- 
fort of  my  life,  as  take  in  thofe  that  belongs  to  the 
giving  of  me  life  it  felf.  Write  this  upon  your 
hearts,  that  upon  every  reflection  on  your  felves, 
you  may  fee  this  to  be  your  great  fin,  chat  you  reft 

I  iubeleevingfor  Salvation,  and  bcleeve  not  exten- 
lively  unto  the  confolation  of  your  fpirit.  It  is 
your  fin  chat  upon  cleere  evidence,  that  al  this  be- 
longs to  you,  and  every  objeftion  muft  be  anfwer- 
ed  before  you  v/il  clofe  with  the  promifes.  There 
are  many  Chrift ia:ns  that  are  fo  exaft,  and  juft,  and 
fevere  to  tkemfelves  that  as  a  man  that  is  juft,  if  he 

Ibenamed  inawil,  andfo  difcribcd  that  he  thinks 
'he  may  be  meant,  andycc  he  is  afraid  to  cake  any 
thing,  becaufe  he  is  not  defcribed  fo  punftually  buc 
that  another  may  be  meant.  Or  as  a  man  that  ir 
excreamlyjuftjthac  wilnotcakea  letter  that  hath  | 

his 


to  lay  hold  on  the  Comfort  pv  en  by  Chriji.      1 07 


his  name  on  it,  imlefs  it  be  direfted  to  him  in  fiich 
a  place,  becaiife  he  knowing  not  the  party  from 
whom  it  comes,  and  thinks  there  may  be  nothing  in 
it  of  much  concernment  to  him.  There  is  fuch 
ju/lice  andfeverity  in  the  hearts  of  men,  but  the 
truth  is,ic  is  cruelty  and  extream  difhonor  to  God,co 
put  God  (  when  he  gives  out  of  grace  )  to  deaie  \ 
with  you  as  if  he  dealt  out  of  juftice.  Look  for  al  j 
the  evidences  that  you  can  poilibly,  if  there  be  any  I 
thing  that  may  (  in  the  world  )  make  you  appeare 
to  be  the  perfons  that  are  intended  in  the  promife, 
get  it,  that  is  a  part  of  your  readincfs  to  beleeve: 
you  may  b«  meant,  and  why  net  you  as  wel  as  o- 
thers :  but  though  you  have  many  doubts,  if  they 
be  not  exclurive,although  that  you  have  many  fcru- 
pies,  if  they  be  not  deftruftiveuntothe^rounds  of 
raithjbc  ready  to  lay  hold  on  the  prx^mife. 

Ohjeti.  But  you  wil  fay  in  ^ath.  13.  20.  They 
arehlamedtbaf  did  forthivith  r^ceive^jtbe  vcord  of 
(jod.  They  received  the  word  of  God  with  Joy, 
and  anon  they  brought  forth  fruit,  andyet  they  are 
rech^ned  up  among  the  bad  ground^  and  the  ground  of 
their  apojiafy  is  laid  on  that* 


I  ./2n/n?er,the  reafon  of  their  fudden  rcceving  the 
Golpelwas  becaufeof  the  iiewnefs  of  i%  and  not 
becaufe  of  the  excellency  of  the  matter,  or  the 
truth  of  it  :  which  I  demonftrate  thus  :  when  as 
perfecutions  and  troubles  did  arife,  and  the  fun 
came  upon  them,  whenas  they  came  to  fee  what 
they  muftfuiler  and  loofe  if  they  would  beleeve 
upon  Jefus  Chrift,  then  al  that  which  was  preached 
concerning  him,  was  not  fo  much  worth  as  bonds 
and  inprifonments,  and  poverty,  and  the  lofs  of  al. 
Bur  knowing  the  truths  of  Chrift,  and  the  excel- 
lency of  the  things  promifed  by  Jefu?  Chrift,  that 

Q  z  there 


1 08        of  Unbelief ;  Ovy  the  l^ant  ofreadlnej^ 

.  there  are  no  beccer  things:  thou  niaifl:  now  as  Toon  as 
Ithou  wile  lay  hold  on  them. 


V 


J 


Ifhal  draw  to  a    conckiiion.     In  AiiSy  z,  41. 
you  have  the  defcription  or  title  of  a  good  Chrifti- 
an  :  Tbcy  that  gladly  recewcd  the  word.     The  firft 
and  primitive  Chriftians,  upon  whom  the  glory  ot 
jefusChriftdidlliine;,  they  are  faidtobe  fuch  as 
received  the  v/ord  gladly.     The  word  was  the  pro- 
mile  that  they  Ihould  have  pardon  offm:  and  the 
word  of  exhortation  to  beleeve  uponjefus  Chri/t 
they  gladly  received  that  word.     Gladly  received 
it.     We  are  wont    to  defcribe  a  glutton  thuS;,  he 
hath  a  belly  for  every  meat,    and  his  hand  is  in 
every  difh  :  And  a  Covetous  man  thus.     If  any 
thing  be  gotten,  he  wilbeluretohaveafhare  in  it. 
And  a  man  than  is  over-bufy  in  other  mens  matters 
thus,  he  wil  have  an  oar  in  every  mans  boate  and 
be  partner  in  every  mans  bufmefs.     The  difcripti- 
on  of  a  GIfltioUs  Chrillian  is  this ,  that  he  is  ready 
and  greedy  to  receive  in  the  comforts  of  the.Go- 
ipel.  If  there  be  any  revelation  of  Grace  and  com- 
fort he  wil  be  fure  to  lay  hold  on  it.     Here.are  two 
words  to  defcribe  you,  receinjing^  and  gladly  reccL 
njing,  ^eccivingy  which  iignifies  fuch  a  kind  of  re- 
ceiving as  is  made  by  an  Inne- keeper  of  his  Gued, 
or  of  a  friend  of  a  ftranger,  or  thofe  bid  by  him  ta 
him:Thole  we  entertain  and  bid  as  welcome ,we  are 
faid  to  receive  in  the  Language  of  the  fcripture.  IJe 
that  recewef  a  VropJjetin  the  name  of  a  Prophet /I\Iat. 
10,41. That  isjhethat  is  glad  that  by  a  Prophet  the 
mind  of  God,  is  revealed  to  him,  that  bids  him 
come  in,  8c  faith,chough  he  hath  no  Gold^nor  Scrip, 
nor  Shoos,  &c.  yet  he  fhalhave  al  things  from  him, 
I  So  they  gladly  received.     They  itood  in  the  door 
1  of  the  Temple,  and  watching  al  the  time  of  the  Ser- 
\ mo», when <Pdter -preached,  they  Hood  refleding 
\  ill 


m 


to  lay  hold  on  the  Comfort  given  by  Chrljl,      i  op 


in  their  thoughts  upon  what  was  faidjthat  wherever  / 
there  was  a  word  of  diredion  and  hope,  they  might ! 
take  it.     And  this  the  text  faith,  tbey  didglcidly, 
\  Gladnefs  in  receiving  was  in  the  former  expreffion, 
1  but  here  it  is  added  again.     As  it  is  ordinary  in  the 
i  fcripture  to  wfe  two  v/ords  of  one  iigniiication  to 
urge  the   greatnefs   of  the  thing.     They  received 
'^/^flffy  thatis  withfuchakindofjoy,  as  a  raanac-.j 
'  cepts  of  life,  when  he  is  in  the  gate  of  death.    Such  j 
'a  one,  he efcaped  hardly  from  death,  Astheyufej 
'the  word  (  rf-Vttsc^^ir  j  )  the  v/ord  properly  figniiies 
a  taking  pleafure  in  a  thing.     They  received  gladly, 
that  is  contentfully,  Satisfadlorily^as  a  voluptuous 
maiitakespleafurein  eatmg  and. in  drinking :  So 
they  took  pleafure  in  ruminating  and  pondering  of 
chepromifes,  and  of  the  duty  which  they  were  to 
performe.     And  yet  they  had  as  much  reafon  to  be 
caft  down,  as  any,  ^or  they  rvere  pricked  in  their 
ibe^^n-x  C"  the  text  {peaks,  )  j^Bs^  2.   37.  God  had 
made  a  v/ound  in  their  Conlciences :  alid  certainly 
though  it  was  boimd  up,  yet  flil  it  throbbed  and. 
aked  :   they  are  very  fenlible  of  the  death,  of  Jefus; 
Chrifl,  which  they  had  malitioufly  brought  him, 
i'.unto.     They  were  prich^ed  in  their  hearts ^atid  had 
\  kjUed  the  Lord  of  life^  and  had  done  as  great  a  fm,  as 
could  make  a  man  lye  many  days- and yeares  in  for- 
^  row  before  he  receives  any  comfort,  and  yet  they 
I  gladly  received  thu'word*  ■   Therefore  though  now  X 
1  cannot  make  an  end^   let  me  only  fay  thus  much 
I  to  you,  that  you  do  not  imagin  when  you  are  in  the 
i  greatefl  fondnefs  of  the  love  of  God  (  lee  me  fo  ex- 
I  prefs  it  )  when  your  affe(^tions  moll  exceed,  when 
j  they  run  with  the   greatefl:   liberty,  you  are  not 
then  fo   dehrous    of  the  injoyment  of  Chrift,  as 
j  Ghriftisdeurous  thatyou  that  dobeleeve,  Ihould 
I  havealthat  he  hath.  When  you  are  carried  ftrong- 
lyeft  with  felf  love,  thax  you  are  al  for  your  fclves 

and 


no 


r^ 


Of  Unbelief;  Or^the  wMtofreadineJi 

\  and  your  own  advantage,  you  are  noc,  nor  cannoc 
be  to  thoughtful  ofhavingfo  much,  as  Jeius  Chrift 
hath  dellgned  chat  unco,  and  hath  given  you  by  his 
word  and  proniife.  Why  then  brethren,  why 
then  is  ic  chat  youarefo  backward  to  cake  in  what 
is  brought  to  you,  and  laid  at  the  dore  of  you, 
Avhichisyour  own  ?  The  good  fhould  move  you. 
But  if  the  good  wil  not  move  you,  then  knowchac 
from  hence  do  come  trouble,griping,afl:onifhmenc, 
paines  ofConfcience  toyou,becaufe  you  have  not 
beleeved  :  for  the  Text  faith,  he  upbraided  them 
becaufe  of  unbeleifey  and  hardnefi  of  heart. 


CHAP.  XIII. 

'^elps  to  attain  a  readinefi  in  beleeving,  i .  Conf$' 
der  the  greatncfi  of  the  fin  of  being  backward  to 
beleenje^  2.  Vnderftand  wel  the  Covenant  of 
Qrace-  Tvco  things  in  thk  Covenant^  vphich 
being  under  flood  ppH  mah^  a  man  apt  to  beleen)e. 
F\i:^,1heloveofQody  which  if y  i.  ^ree.  2* 
bountiful  Secondly,  The  engagement  of  Qod^ 
3.  Qetthelonje  of  (^od,  4.  Linjemuch  the  life  of 
^aith.  5.  T^eny  your  own  reafon  and  under* 
ftanding.  6.  Vrayfor  thefpirit  ofjefus  Chrift, 
The  excellency  of  the  fpirit  of  a  Chriflianlies 
in  a  readinefi  to  beleeve.  Jin  objeti  anfwered. 
Jl  6.  life.  The  looje  of  Qod  if  exceeding  great 
to  ^eleevers* 

It  only  now  remains  that  I  fhould  (  before  I  con- 
clude this  point  and  Text  )  lay  down  the  meanes 
whereby  you  fhould  come  to  fuch  a  readinefs  and 
quicknefs  in  beleeving  :  I  fay  the  m.canes  whereby 
youmay  come  to  have  fuch  a  faith  as  may  catch 

I  and^ 

^     ■-  .11  .     .  .  .    I  ». i 


m\ 


/     to  lay  hold  on  the  Comfort  given  hy  Chrifl, 


Hi 


"tV 


and  lay  hold  on  every  promife  and  comfort,  as 
foonasicisfpoken  of  by  God.  Sonnfe  Chriftians 
are  like  co  green  wood  that  muft  lay  much  fire  to 
them,  and  blow  hard,  and  long,  before  they  wil 
take.  God  hath  much  a  do  with  fome  to  keep 
them  to  their  work  :  but  molt  of  all  to  make  them 
lay  hold  upon,  and  to  keep  their  hold  of  the  pro-  | 
mifes.  Asweufe  to  fay  concerning  health,  that 
it  goes  away  upon  the  wing,  but  its  long  of  reco- 
vering.  So  we  fee  by  experience,  that  our  com- 
forts are  gone  in  a  moment :  but  its  a  long  time, 
and  many  months  before  we  grow  eftabiifted  and 
fetled    again. 

5^ow?/or  the  means. 


^irfly  Confider  thegreatnefs  of  the  fm  of  back- 
wardness to  beleeve,  flownefs  of  Faith,  dulnefs  of 
Faith  is  a  very  provoking  fin,  a  fm  of  an  high  na- 
ture. If  you  do  but  coniider  what  I  have  faid,  and 
what  the  Chapter,  out  if  which  I  have  taken  the 
Text  and  the  parallel  places(  of  other  Evangeli  fts) 
to  this  do  fay:  you  fhal  find  that  our  Lord  labors 
to  cure  their  unbeleefe.  This  is  that  which  he  ap- 
plies to  their  unbeleefe,  he  cals  them  fools  and  flow 
of  heart  toheleeve^  and  hard  hearts,  Luk^e^  24.  25. 
As  if  heihouldfay,  ifyou  know  the  evil  in  it,  and 
the  root  from  whence  ir  comes,  you  would  pre- 
fently  have  your  hearts  fet  againlt  it. The  goodneCs 
of  God  doth  more  appeare  to  us  in  his  love  tous. 
then  in  his  precepts,  and  commands.  And  there- 
fore it  is  more  diftionorable  and  difpleafing  to  him 
that  we  are  not  ready  to  receive  his  kindnefs,  thea  \ 
it  is  that  we  are  not  ready,  but  backward  to  obey  ' 
his  commands.  Oppofition  to,  or  want  of  confor- 
mity to  that  wherein  the  glory  of  God  lyes,  is  ac- 
cording ta  the  degree  of  it,  the  greateft  fm. 
.      Now\ 


lU 


Of  Unbelief  '^  Or^  the  want  of  readinej? 


\ 


Now  theglory  of  God  lyes  in  this,  that  he  is 
aboundanc  in  goodnefs,  and  in  truth  andfarre  more 
yeadytogive  then  we  are  to  receive,  that  he  is  as 
aful  breaft  and  pained  if  we  do  not  beleeve  and 
draw  them.  Do  but  look  into  thy  felf,  and  befides 
what  I  faid  in  the  opening  of  the  doftrine  were  che 
feveral  llirngs  of  this  root  ^  It  may  be  the  back- 
wardiiefs  to  be  comforted,  or  thy  backwardnefs 
to  extend  thy  faith  to  all  the  promifes,  doth  arife 
from  an  opinion  of  felf  fuh'iciency  :  Thou  refuleft 
this  kindnefs  becaufe  thoU  feeft  no  need  of  it.  As 
J//yIj/ faid  of  the  box  of  ointment,  wbyisal  this 
loft.  .^  It  might  b anj :^' been  fold  and  f pared,  ^Mat.  26.  9. 
So  we  are  apt  to  think  that  we  need  not  fo  great 
and  glorious  th.ngs  as  are  proraifed  to  make  us 
happy.  I  pray  do  but  confider  it.  There  is  felfe 
fuiiiciency  as  wel  in  not  finding  a  want  of  the  grea- 
teft  things  which  the  Gofpel  holds  forth,  as  there 
is  felf  fuiiiciency  in  not  finding  any  need  at  al  of  Je- 
fus    CJhrifl. 

It  may  be  it  is  the  pride  of  thy  heart  that  makes 
rhee  backward  to  beleeve  :  Pride  in  this,that  thou 
loveft  not  to  be  beholding  :  As  fome  that  are  poor 
had  rather  ftarve  then  make  known  their  wants. 
There  honor  and  reputation  is  more  to  them  a  great 
deal,  then  their  life  and  al  other  comforLS.     And 
fuch  a  pride  of  fprit  it  is  in  man  which  in  Lul{  3.  5. 
is  called  a  rough  vpay  oppofed  to  crooked  wayes. 
Crooked  ways  are  the  feveral  reafonings^and  evafi- 
ons  and  diflindtions  which  men  have  to  wind  them- 
f elves  from  the  offer  ofthepromife  and  the  grace* 
of  it  through  jefus  Chrift.And  rough  ways  are  no- 
thing elfe  but  an  untraftablenefs,  and  fliffnefs,  and 
\  unteachablenefs   of  fpirit,  arifmg  from  a  kind  of 
I  bruifli  fenflefnefs,    or   from   a  proude  conceit  of 
our  own  fufficiency. 
It  may  be  thy  pride  lyes  in  this,  that  thou  vvilr 


not 


to  lay  hold  on  the  Comfort gi<ven  by  Chr'ijl. 


115 


not  receive  becaufe  thou  canll  iioc  retribute,  and 
make  returne  unto  God  anfwerably.  As  menwil 
not  receive  where  they  cannot  requite, 
if  they  can  tel  how  to  help  it  :  becaute 
iftheyreceive  where  they  cannot  requite,  they  do 
not  only  put  the  name  and  fhame  of  need  upon 
themfelves  (  for  it  is  an  almes  given,  if  that  which 
isgivenbeneceffary,  and  one  cannot  be  without) 
or  how  ever  a  kindnefs  received  makes  a  man  a  deb- 
I  tor  and  a  Servant  to  him  that  gives  ir.  Now  then 
I  if  fuch  fountains  as  thefe  are,have  fed  thcfe  dreams, 
[if  fobethatfuch  pride  of  heart  be  the  caufecf  this 
i  backwardnefs  to  beleeve,  then  it  is  a  very  great  fm, 
[that  is  the firft  thing,  the  meditation  or  confidera- 
tionofthe  greatnels  of  the  fmof  flownefs  to  be- 
Iceve,  is  a  meanes  to  quicken  us  to  it. 


2.  As  another  meanes,  underftand  wel  and  tru- 
ly the  Covenant  of  Grace.  I  fay  underftand  Wel 
and  truly  the  covenant  of  Grace.  In  LwJ^e.  24.  you 
fhal  find  that  our  Lord  having  chid  them  in  verl.25. 
YoiLX.\\GVLJlovpnefiofbearttobekeve  and  at  verf.  27. 
he  did  begin  ac  ^ofesandall  the  ProphettSy  and  ex  ~ 
pounded  unto  them  in  al  the  Scripture  the  things 
concerning  hirafelf  :  in  verf.  32.  ^e  expounded  to 
them  the  Scripture*  And  afterwards  in  verf .  44.  45, 
he  faid  unto  them,  thefe  are  the  voords  vohich  L  fpal^ 
unto  you  vphile  I  vpoi  here  with  you^that  al  things  might 
he  fulfilled  that  vcof  vcritten  in  that  Imxx>  of  Mofes  and 
prophets  and  Vfalmes  concerning  me  :  and  he  opened 
their  underftanding  that  they  miglyt  underftand  the 
Scripture.  And  the  reafon  why  this  is  a  meanes,  is 
becaufe  the  covenant  of  Grace  is  not  only  the  mat- 
ter and  objeft  of  our  faith,  containing  al  things 
that  are  to  be  beleeved  to  Salvation  and  the  motive 
of  our  faith,  ( that  even  as  color  doth  draw  the  eye, 
lo  the  promifes  do  ftirr  up  and  aft  belief e  in  us  ) 

R  but 


n4         Oj'Unhelkf'^  Or^  the  want  of  readinef 


bu:  the  covenant  of  Grace  is  rhe  caqfe  of  Faith. 
This  is  thatvcord  of  'Taith  1  a i t h  h e ,  vobich  voe preach 
unto  yen,  ^onu  lO-  8.  Ic  is  the  caufe  of  Faith, 
for  the  Gofpel  is  that  feed  rhat  brings  it  forth.  JVe 
are  begotten  by  the  word  faith  the  Apoftle  ^aid  Now 
mark  it,  if  that  which  makes  faith  in  the  foul  ro  be 
in  one  degree,  be  conveyed  to  many  degrees,  faith 
wilrife  in  its  degrees  alfo.  Every  inflrument  works 
according  as  the  principal  caufe  works :  Faith  now 
being  the  inflrument  of  theCovenant  of  grace,  fee 
on  v/ork  by  it,  according  as  we  know  or  underfland 
the  covenant  of  grace,  fo  our  Faith  wil  work, 

i 
I 

There  are  two  things  in  the  Covenantof  Grace,  j 
which  being  underflood  wil  make  a  man  very  apt 
tobeleeve. 

The  firll  is  the  love  of  God. 

The  fecond  it  is  thelngagemenc  of  God. 

Firft  the  love  of  God.  Before  our  Lord  Jefus 
Chrift  was  to  die  and  after  he  was  rifen,  before  he 
did  afcend,  you  may  fee  there  was  nothing  that  he 
fpak  efomuch  of  to  encourage  their  faith,  at  that 
his  father'  did  love  them,  and  that  be  voould  alfo  not 
hcwe  them  orphanr  or  ^atberlefly  that  he  would  fend 
the  comforter  to  them,  Al  his  Sermons  I  fay  are  no- 
thing elfe  but  of  the  love  of  God,  and  of  his  own 
love  to  them,  that  fo  he  might  make  them  fal  of 
Faith.  The  matters  of  Faith  not  being  evident  in 
themfelves,  there  has  need  be  a  pious  afFedfion 
which  fhould  move  and  fet  the  underftand'ng 
and  helpe  ic  to  confent  and  approve  thereof  ; 
now  the  love  of  God  makes  us  love  him,  asi  ihal 
fhew  you  by  and  by.  The  more  loving  any  one  is 
to  us  or  the  more  we  are  perf waded  of  his  love,  the 

more 


i« 


»'■ » 


to  lay  hold  on  the  Comfort  given  by  Qmft.      \  i  ^ 


more  apt  we  are  to  beleeve  every  thing  he  faith. 

Now  the  love  ofGod  in  the  Covenant  of  Grace  is 
glorious  in  two  things,  and  both  of  them  help  to 
quicken  our  faith. 

Firftinthe£reenefs  of  his  love. 
Secondly,  in  the  bounty  of  his  Love, 

I  His  Love  is  free,  moved  by  nothing,  but  by 
j  it  felf.  He  loves  becaufe  he  loves.  For  my  names 
;  fake  faith  he,I  have  done  thisilwilha've  mercy  becaufe 
voil  have  mercy  ^  Rom.  9  i8.  'He  doth  alto  the  praise 
I  of  the  (jlory  ofbk  Qrace.^ph.  i.  6.  So  free  is  God, 
that  he  doth  do  good  for  evil.  There  is  no  prepa- 
ration to  the  feceiving  of  any  thing  from  him  which 
he  works  not.  and  therefore  he  hath  a  good  wil 
andlove  to  us  although  we  be  indifpofcd.He  doth 
do  good  becaufe  he  hath  done  good.  He  doth 
good  often,  becaufe  he  hath  done  it  once.  He 
looks  neither  for  condignity,  nor  congruity,  nei- 
ther for  any  thing  that  is  worthy  of  his  love,  nor 
for  any  thing  that  holds  any  kind  of  Moral  fuit. 
ablenefs,or  may  be  any  kind  of  inducement  to  love. 
The  meaner  we  are,  the  more  pleafure  he  takes  to 
do  good  to  us.  The  fpirit  of  the  Lord  is  upon  me, 
faith  he y  andhefentme  to  bind  up  the  broken  }oearted, 
andto  preach  deliverance  to  the  Captives'  If  a.  61.  i. 
Hehathrefpefi  faith  Mary  to  the  Low  degree  of  his 
hand^maid.  Lul^,  1.48.  Now  this  freenefs  of  the 
love  of  God,  being  without  any  groimd  in  us,  being 
without  any  relation  to  any  thing  that  is  done  by 
us,  or  to  be  done  by  us,  it  is  a  mighty  gromid  for 
CO  make  a  man  beleeve  at  al  times  al  things.  What 
is  the  great  ftick  of  our  Faith  >  that  at  which  our 
feet  in  beleeving  ftumble,  but  only  this,  that  we 
are  not  meet  for  fogre^c  mercy  :  we  are  great  fm- 

R,  2  ners 


ij6      Of  Unbelief '^  Or^  the  want  of  readme/^ 


ners  under  much  guilr,  infinitely  beneath,  andun- 
fit  for  fuchcomnmnion  and  Favour  with  God.   Or 
elfe  we  think  that  if  we  do  receive  mercy  from, 
God,  he  wil  require  of  us  luch  obedience,  which 
we  fhal  never  be  able  to  performe  :  and  therefore 
we  think  we  had  better  refule  the  mercy  ^  then   be 
foundguilty  double  through  our difobedience  af- 
terward.Mark  it,  Theunquaiifiednefs,andunfuifa- 
blenefs  of  our  hearts  to  the  promife<?  hinders  our 
beleifeof  them,     Come  and  tela  bec^gcr  of  beinga 
Prince,    and  he  cannot  beleeve  kj  becaufe  it  is  a 
th-ngfofarr  above  his  prefent  State.     Come  and 
tel  one  t:hat  you  wil  give  him  fo  much  Land,whenas 
he  knows  that  land  is  conve  yed  by  a  price  paid  by 
pur  chafe,  Scnoc  by  gift  unto  fuch  as  he  is,who  is  no 
way  of  the  kindred,  and  he  cannot  bfelecve  it. Now 
Ibefeechyou  confider  it,  it  is  juft  the  fame  cafe. 
Who  ami  faith  the  fcul?8c  what  have  I  done?  What 
is  to  be  found  in  me,that  the  Lord  fliould  come  thus 
to  me,  and  thus  do  for  me,  and  thus  tender  me? 
I  befeech  you  confider  it, it  is  not  tendered  nor  off- 
ered for  any  thing  that  is  in  thee,  but  only  becaufe 
God  wil :  only  1  fay  becaufe  God  wil.     Lay  down 
therefore    thy   reafonings  from  any  fuchgroimd 
as  thefeare,  for  luch  grounds  come  not  into  the 
confideration  of  God  v/hen  he  beftowshis  favor 
and  love. 


Secondly,  And  as  the  love  of  God  is  glorious  in 
this,that  is  free,!©  it  is  glorious  in  this  too  that  it 
is  bountiful.  The  fcripcure  fpeaks  you  know  of 
the  riches  of  Grace.  But  Ifhal  open  toyouin  this 
one  place,  ^onu  5.  20.  Where  fm  aboundr,  there 
Qraccfuperahounds.  TheApoftle  gives  the  reafon 
why  God  gave  the  Law,  not  to  be,  that  men  might 
be  juftified  by  it,  but  that  fo  the  corruptions  of 
jnn  might  appear.    For  fin  would  take  occaCon  by 

the^ 


to  lay  hold  on  the  Comforts  given  hy  Chrlft. 


II 


theprohibicionof  chela w,even as  the  water  flowing 
grows  the  more  ftrong  by  being  danimedor  by  be- 
ing flopt  in  its  courle.     God  gave  the  Law  upon 
Mount  SinaifaiththeApoflleco  thisend,  that  men 
might  fee   what  corruptions   were  in  them,  that 
they  would  fin  more  becaufe  they  were  forbidden. Ic 
was  alfo  for  this  end  that  they  might  fee  as  in  a  glafs 
their  corruptions  in  their  proper  magnitude  jthat  Sin 
feems  but  little    without  the  Law :  ^ut  when  the 
law  comes  3ind  fhews  the  wifdom  of  God,  and  the  . 
majefty  of  God  and  authority  and  the  Holinefsofj 
God,  which  is  delpifcd  in  every  fin,  then  fin  aboundf 
faith  he.     ^ow  when  fin  abounds  ^  then  faith  hcygrace 
fuper abounds y  God  is  more  merciful  then  we  are 
fmful.     He  wil  do  more  for  us  then  we  can  do  a- 
gainft  him,  although  wc  work  to  our  uttmoft.   He 
hath  a  greater  treafure  of  goodnefs  then  we  have  of 
finfulnefs  in  us  at  that  very  time.   At  that  very  time 
when  fin  abounded,  Grace  fuperabounded.And  God 
is  exceeding  bountiful  that  it  may  appeare  that  he 
hath  no  confiderations  from  men  for  any  thing. 
Now  this  is  an  exceeding  great  meanes  to  quicken 
our  faith.     Why  fhouldeft  thou  not  as  wel  beleeve 
that  God  is  bountiful^  as  that  God  is  powerful?  that 
he  wil  do  much  for  thee,  as  that  he  only  can  do  for 
thee?  It  would  be  a  diihonor  to  God,  to  give  a 
little :  and  therefore  either  look  upon  mercy  and 
grace  as  aboundant  in  God,  or  elfe  you  do  not 
view  and  confider  it  aright,  Where  men  have  to  do 
with  liberal  men  they  look  for  much :  when*  one  is 
bid  to  the  table  of  one  that  is  fumptuousand  mag- 
nificent and  Rich,  they  look  for  great  entertain- 
nient.Its  the  duty  of  beleevers  becaufe  they  have  to 
deal  with  a  bountiful  God  to  look  for  morernot  on« 
ly  for  that  which  wil  fatisfy  their  hunger,  but  for  a 
feaft*    Beggars  go  the  doore  of  him  thac  is  hofpi* 
cable  and  bountiful,  and  they  doubt  not  to  be  re- 

leived; 


N 


1 8       Of  Unbelief '^  Or^  the  want  of  readme/?     f 


leived,  thou  wouldft  not  doubt  neither  if  thoii 
didftbeleeveGod  was  fo  open  handed.  The  end 
my  beloved  of  the  Covenant  of  Grace  is  not  barely 
to  repaire  us  in  what  we  loft,  to  give  us  a  ftock, 
and  to  fetus  up  again  according  to  what  we  were 
created  in  and  unto:  but  the  end  of  the  Covenant 
of  Grace  i«  to  fhew  us  the  fulnefs  and  che  riches  that 
is  in  God,  the  riches  of  Mercy.  Now  mark  it. 
Thoutiteil  down  and  fayelt  that  it  is  not  aiittle 
that  fupply  wil  thy  wants  it  muft  be  multitudes  of 
mercies,  asT>^a;iJfpeaks  in^fuL  51.  i.  "  ^ccor- 
wg  to  the  multitude  of  thy  Mercies  do  away  my  tranf" 
^reffionr.  T  hou  faieft  it  muft  be  fo,  as  which  muft 
waih  thee  cleane:  Mercies  without  bounds  and  bot- 
toms. Let  not  that  hinder  thy  faith,  for  God  is 
bountiful.  And  he  gives  according  to  his  own 
eftate,  foas  becomes  him  to  give  that  is  fo  Rich. 
Do  but  thou  confider  with  thy  felf  whither  thou 
haft  more  fin,  or  God  more  mercy.  Can  a  finite 
creature  do  more  evil  than  an  infinite  God  can  do 
good? 

Secondly,  But  befides  that  in  the  Covenant  of 
grace,  confider  Gods  ingagemenr.  God  is  true  and 
faithful  of  himfelf,  but  he  hath  bound  hirafelf.  A 
covenant  IS  a  tie  and  obligation:  and  into  that  he 
hath  cHtred.  God  hath  enough  to  dif charge  al 
his  promifes.  Men  that  have  enough,  may  become 
poor  before  the  time  of  the  difcharge  of  their  pro- 
iiiife  (Tomes:  hut  the  mercy  of  Qodinduresfor  ever^ 
andihereitnoendof  hk  goodneflyVfaU  S^«  i«  ^^n 
that  promife  may  be  in  fuch  engagements  to  others 
before  hand  that  they  may  be  as  poor  and  as  unable 
to  pay  as  if  they  had  nothing,  Al  the  promifes 
that  God  hath  made  unto  others,  are  but  only  tefti- 
monies  of  what  he  wil  be  unto  us.  The  fcripture 
propounds  what  God  hath  done  unto  others,  as 

the 


to  lay  hold  on  the  Comfort gi  ven  hj  Chr'tfl.     up 


the  ground  of  our  faith,  and  therefore  they  have 
not  exhaufled  him,  they  have  received  from  him. 
He  is  fill  rich  notwithftanding  alhis  communica- 
cions.  Men  are  carclefs  of  their  proraifes,  but  Qod 
Hevermindfiilofhh  covenant.  (P/^/.  iii.  5-  Now 
I  befeech  you  my  beloved  contider  how  this  is  a 
mcanes  to  a  mans  faith,  and  a  help  to  readinefs  in 
it.  Men  do  readily  truft  thofe  that  are  able  and 
careful  of  their  words,  when  they  give  them  a  fpe- 
cialty  or  a  bond.  Now  God  hath  done  fo.  Let  me 
fpeak  it  w  ith  reverence.  It  is  not  free  to  God  v/he 
therhe  wilgive  or  not,  what  he  hath  fpokenof  in 
hisv/ord  to  a  beleever  that  is  weak  in  his  Faith. 
It  is  not  free  to  him.  Free  it  is  to  him  thus,  becaufe 
he  doth  it  willingly  :  but  free  it  is  nor  thus^  It  is 
not  in  his  choice,  becaufe  he  hath  fetledit  and  en 
tailed  it,  and  he  cannot  cun  it  off.  Meditate  thou 
therefore  upon  thefe  things.  Keep  the  Covenant 
of  Grace  continually  in  thy  thoughts,  and  fuflPer  no- 
thing to  take  thy  thoughts  off  from  4t.  As  when 
men  goe  into  infeditious  places  they  put  a  piece  of 
fom  antidote  into  their  mouth  that  may  prevent  the 
taking  of  the  infeftion,  or  fent  of  the  aire  there. 
So  do  thou  as  an  Antidote  againfl  thy  quefbioning 
and  doubting  of  the  fulfiling  of  the  promifes,  what 
ever  they  be,  think  of  the  bounty  and  freenefs  of 
God  in  the  Covenant  of  grace. 

Theufualheadof  reafbning  that  Satan  hiftders 
our  faith  by  *,  that  either  we  are  not  fit  for  fo  great 
mercy  :  Why  God  is  free. 

Or  elfe  that  it  is  wel  enough  if  fo  be  we  may  have 
but  fo  much  as  may  fave  us  from  wrath  to  come  : 
Why  God  is  bountiful. 

I     Or  elfe  that  Godhath  cafl  us  of:  Why  he  is  enga- 
_     ged 


120 


Of  ^Unbelief;  Or^  the  ivant  ofreadinef? 


ged.     Audthac  (hal  fuffice  to  have  fpoken  of  the 
iecoiid  meanes. 

Thirdly,  The  third  meanes  to  make  you  ready  in 
beleeving  is  this,  get  the  love  of  God.  QaL  2.  20. 
/  Iwe  the  life  of  faith  by  him  that  lonjed  me  faith  he, 
and  ga.<vd  himfelf  for  w:f.The  obfervationof  the  love 
chat  was  in  Chrift  to  Fauly  makes  Tauho  love 
Chrifl,  and  loving  him,  to  beleeve  on  him.  Every 
word  is  as  aa  Oracle  :  and  every  thing  that  is  fpo» 
ken  is  as  infallible  from  him  whom  we  love.  Love 
wilmakeaman  quick  of  underftanding.  Lovers 
fpeake  with  their  eyes,  and  with  the  pointing  of 
their  fingers  :  by  a  little  iigne,there  is  much  appre- 
hended and  underflood.  Love  wil  alwayes  put  a 
goodfenceupon  what  is  fpoken  :  and  it  hath  this 

Eroperty  in  It  that  it  wil  apply  what  is  fpoken 
y  him  «^  that  is  beloved  )  unto  itsfelf.  If  fo  be 
chat  it  hears  the  beloved  fay,  that  he  wil  go,  or  do, 
by  and  by  it  fuppofeth  it  felf  to  be  the  party  or  tiie 
objedlofit.  1  might  prove  at  large,  and  your  own 
experience  would  fay  Amen  toit^that  where  men 
do  indeed  love  there  they  are  very  credulous.  We 
count  it  for  the  mofl  part  a  refpe^  to  God,  a  rever- 
ence of  him,  an  high  effeemofhis  mercy,  that  we 
put  from  us :  but  "the  truth  of  it  is,  it  is  a  want  of 
love. 

Fourthly,  Ifyou  would  be  ready  in  beleeving, 
and  qu'ck  in  laying  hold  of  the  promifes  of  tlie 
gofpel,  love  much  the  life  of  faith:  chat  is,  take 
your  comforts  from  the  word  of  God  more  then 
from  your  own  experience  and  fence.  The  more 
we  live  by  faith,  that  is,  the  more  we  live  upon  the 
promifes,  the  more  ready  our  faith  wil  be  upon  al 
occafions.  The  more  a  wheel  moves,  the  ready er 
it  moves,  the  leaft  couch  wil  turne  ic.    But  co  fet  ic 

forth 


\ 


-i»H».iW,i  I  .'    I    i.nii"j 


I 


to  lay  hold  on  the  Comfort  given  by  Chrift. 


iQi 


forth  yet  more  cleerly:As  an  accuftomed  and  habitu- 
ated linner  iseaiily  drawn  into  fin,  he  is  as  tender 
to  a  temptation,  as  foon  as  Satan  comes  he  follows 
him:  fo  an  habituated  Beleever  is  cafily  drawn  to 
beleeveasfoon  as  the  promife  doth  but  corne^  it 
carries  out  the  heart  to  it.  The  fault  of  Chriftians 
is  in  this  particular,  that  they  do  but  now  and  than 
put  forth  their  faith  :  and  they  live  it  not.  It  lives 
in  them,  but  they  live  not  according  to  it.  Every 
day  we  ihould  be  drawing  forth  the  grace  given 
whereby  we  are  united  unto  Jefus  Chriff  at  firft 
Converfion.  1  fay,  we  fhould  be  drawing  k  forth 
to  lay  hold  upon  this,  and  that,and  a  third  and  forth 
promiie  :  and  when  we  have  laid  hold  on  it,carry  ic 
unto  Tefus  Chriff,  andfay,Lord,  Is  not  this  thy 
Word,and  haft  thou  not  fpoken  this  concerning  thy 
! Servant  ? 

Fift  ly.  In  the  fif  t  place.  If  you  would  be  ready 
inbeleeving  then  deny  your  own  reafonanduh- 
derftanding.  The  meaning  of  it  is.  As  foon  as  you 
fee  the  thing  promifed,  debate  no  longer  hov/,  and 
which  way  it  ihould  be  fulfilled.  Suchreafoi-iings 
do  hobble  and  hnder  Faith.  InT^om.  4.  19.  Its 
faid  there  of  tAhraham^  That  be  did  not  conjider  the 
barremiejf  ofScU^hsvpomb^nor  thj  dcadmji  of  bis  own 
body^  a  nd  this  faith  was  imputed  to  him  for  riohteonf^ 
veji.  It  could  not  be  ihat  Sarah  fKould  have  a  child 
butfhemuft  be  fruitful:  It  could  not  be  that  fhe 
fhould  have  thac  child  by  hei  Husband^but  his  bodv 
ir.uH:  be  new  niade,but  he  never  confiders  that.  I  be- 
feech  youconfider.  As  it's  in  doing  other  things, 
in  doing  what  God  coinmands  you  are  noc  10  conli- 
der  t  lie  danger?  but  the  duty^fo  in  the  promifes  yon 
are  not  to  confidet  the  aieanes,  and  the  dilficukies 
of  accompliih'ngthexn  but  only  reft  in  the  Word 
of  God.  Although  chou  canft  not  cnfwer  rhc  ob- 
S  ^eclions 


\ 


1^1      Of  Unbelief;  Or^  the  ^ant  of  readme/^ 

I  jeftions  that  ate  brought  by  thy  felf  and  by  Satan, 
1  although  thou  arc  not  able  to  fee  out  of  many 
grounds  how  ever  thou  fhouldefl  be  made  partakers 
offuch  grace  and  favor,  yet  matter  it  not  for  God 
harhpromifed  it.  If  there  be  meanes  required  he 
wilatford  them.  If  thou  haft  a  barren  heart  he  wil 
make  it  fruitful,and  if  thou  haft  a  dead  heart, he  wil 
make  it  living. 

Sixtly,  AndthenLaftly  If  you  would  be  ready 
and  quick  in  beleeving,  pray  for  the  fpirit  of  faith, 
andof  JefusChrift.  For  if  you  look  into  Luk^ 
24.  45.  You  Ihal  find  that  even  thefe  Difciples 
that  were  beleevers  hadneedto  hanje  their  under- 
flanding  opened  that  they  might  underftand  the  fcnp- 
Mr  es. 

There  is  a  double  opening  of  the  underftanding. 
One,  at  the  firft  converfion.  As  itsfaid^TZ-^^t^f^ci 
apened  the  heart  of  Ly  d ia.  ^AUs*    1 6 •  14. 


And  there  is  another  opening  of  the  underftand- 
ing,and  that  is  to  a  more  deer  and  fuller  apprehen^ 
lion  of  the iove and  bounty  of  God  through  Jcfus 
Chrift.  Although  a  man  hath  Icripture  for  it,  yet 
ftilhemuft  have  his  underftanding  opened  to  re- 
ceive it.  A  new  converfion  muft  be  wrought  if  a 
man  wil  have  his  faith  extend  its  felf  to  al  the 
things  promifedJn12j7Jb.i.i6.Saith  the  apoftle  there 
I  nia';^  mention  of  you  in  my  prayers  j  that  theQod  of 
our  Lordjefiis  Chrijl  might  gwd  unto  you  the  fpirit  of 
tvifdom  and  revelation  in  the  l^nowledg  of  him^  that  the 
eyes  of  your  under fianding  being  enlightnedy  you  m^y 
hjiow  what  is  the  hope  of  his  caUing^and  tvhat  the  riches 
of  the  glory  of  his  inheritance  ps  in  the  Saints,  and 
tx'h at  is  the  exceeding greatnefi  of  his  power  to  us  wh^ 
^beleenje^  acco  r ding  to  the  mighty  worh^ng  of  his  potver 
\ivhichheivro;ightinChri]t  when  he'  raifedhim  from 
\  the 


. ■  — -2 _ — , 

to  lay  hold  on  the  Cprnfort^iVen  hy  Chriji. 


the  dead,     Mark  it.     Although  the  ^/7^e/^^AZ/  v/ere 
converced,yec  they  knew  fo  iiccle,  that  chey  are  def- 
er ibed  as  if  they  knew  not  what   the  hope  of  their 
calling  was,  nor  what  things  they  might  hope  for, 
now  they  were  converted  and  called:  Some  rhhig 
they  knewj  but  how  rich  the  things  fhould  be^  and 
how     large  the   inheritance  fhould  be  that  th^y 
ihould  have  amongfl:  the  Saints,  that  they  knev/ 
not.     They  faw   the  promifes  but  as  ic  were  in  a 
Map,  and  had  not  a  ful  furvey  ahd  difcovery  of 
them.     That  they  might  do  this,  he  ceils,That  they 
muft  have  their  underftanding  inlfghtned,    and  a 
fpirit  of  revelation,  and  that  v/ould  come  to  them 
by  prayer.     As  you  ought  when  you  would  find 
out  your  fmfulnefs  to  take  the  Word   of  God  and 
pray  mightily  unto  the  Lord,  That  he  would  be 
pleafed  to  examine  and  try  you  by  that  Word,that 
you  may  fee  how  far  you  do  agree,and  how  far  yoq 
do  not  agree  with  it  :  So  now,  when   you   have 
found  how  great  the  promTes  are,  you  muft  go  and 
pray  to  God  that  he  would  flretch    and    enlarge 
your  faith,  that  it  may  apprehend  and  comprehend 
al  thefe  things.     I  pray  confider  it  That  as  there  are 
new  degrees,  and  higher  degrees  of  grace  required 
to  fome  work,more  than  others  ^  fo  to  every  degree 
of  grace^there  rauft  be  an  anfwerable  affiflanceof  the 


fpirit.  It's  not  the  eye  that  fees,  but  the  eye  in  a 
liv mg  body :  fo  it*s  net  the  grace  of  faith  which  can 
lay  hold,  but  the  grace  of  faith  adled  by  the  fpiric 
of  life  in  us. 

Ifhal  at  this  time  fhut  up  this  text^andl  pray 
conlider  it.  As  it's  a  vertue  in  a  man  to  be  quickly 
pa<:ified  when  he  is  provoked,!^  it**s  a  fmgular  grace 
in  a  man,To  reach  at  much  Grace  and^'iercy,and  to 
be  quickly  comforted  when  he  hath  met  with  great 
trouble  of  mind  andafflidions.     It's  a  lingular  vir. 

S  2  tue 


iH 


Of  Unbelief ;  Or,  the  tn.im  ofreadinefi 


) 


cue  no  receive  facistaftion  in  Gods  love,  and  chac  i 
wichouc     much    ado.     You  cannoc  prei'uJiie  of 
God  CO  be  too  kind,  your  beleife  cannoc  be  pre-  ' 
fumpcion  if  fo  be  ic  be  upon  che  proniife  of  £;idce.  i 
In^AtiSy  17.  II.  TherfienofEQica.  are faid to  b^ more 
l-twble^  which  may  b«  very  wcl  underflood  concein- 
:  ing  the  excellency  and  noblenefs  of  their  fpiric,  ra- 1 
J  thcr  than  of  their  flock  and  l-neage:  chey  were  fuch  ' 
i  as  werf  ^velbret:d,   Children   indeed  of  che  living 
I  God,  u-ndcheyf  the  cexc  faith  )  did  receive  the' 
i  WcrdjWirhalreadincfs  ofheafc.  j 


1 

IViib  a  U  readinefi  of  Heart.  ! 

Ths  excellency  thereof  of  the  fpirit  of  a  Chrifli-  '• 
an  lies  in  chis,Thac  he  is  as  ready  to  receive  and  take 
inn  ercyand  ccmforr,  as  God  is  ready,\vho  \s  ih^ 
f cuntain  of  ir,  to  uccer  ic  and  give  ic  forth.     It  is  not 
a  commendacion  of  a  Chriftian  in  any  kind  that  he 
fhouldfic  in  filence  and  mourn,  and  puc  his  mouth 
m  the  duff,  and  puc  away  al  confolacions  frc-jn  him 
and  forget  what  he  had  formerly.     This  is  no  com-  • 
mendation.If  a  man  v/ould  commend  any  chinf^or 
perfon,  icmuit  befromchings  that  are  ppoper  and 
peculiar   unco  chac  kind   of  thing,  and  chac  flace 
wherein  che  perfon  is.     As  for  example  its  no  com- 
mendation for  a  Minifler  chac  he  is  a  good  Mufician 
buc  chac  he  knows  which  way  to  diiidr:  the  Word  cf  i 
Qod alight,  becaufe  chac  is  his  work.L^^  no  com  ren- ; 
dacion  to  a  Merchai^c  that  he  knows  che  Geography 
of  che  whole  \vorld,and  che  places  wherein  every  j 
city  is  I'cicuaced,  but  chat  he  knows  che  cuflomes  • 
aiid  dealings  of  men,  and  the  comm.odities  of  che 
places,  andhov/  co  forefee  and  foi'ecafl:  che  Mar- 
■  kets,    and  che  adventure    and  advancages  chac  he 
ruri<^,  and  rhat  may  be  in  his  dealing?. 

My  beloved,  abelecver,  if  hehachany  commen- ' 
dacion 


tQ  lay  hold  on  the  Comfort  given  by  Chrift, 


12 


5 


1 


\ 


dacion,ic  muft  be  this.  That  he  is  much  In  beleeving, 
that  he  is  muchinreceivingjthat  he  is  much  in  ac- 
knowledging of  what  grace  and  mercy  God  hath  by 
the  covenant  of  grace  made  known  and  brought  to 
lii^ht.  As  no  man  would  commend  Gold  for  any  ■. 
th^g,  but  for  that  which  belongs  to  that  Metal.        * 

Objeft.  ^ut  you  wilfay  unto  me,  Votb  it  not  i?e- 
longunto  a  Chriftianthat  he  jhoutdmourne  and 
fitinfllence^  asyou  expreffedhefore, 

I  Anjwer^lt  doth*, but  that  is  not  his  prime  pare : 
It  is  not  the  particular  thing  chat  belongs  unco  him: 
but  that  by  which  indeed  he  is  a  Chriflian,  and  cal-, 
led  a  Chriilian,  is  his  faith,  is  his  living  by  Jefus 
ChriftuponGc^d  in  the  promifes.  And  therefore 
this  he  muft  do,  and  the  more  he  doth  of  this,  the 
more  he  is  like  himfelf.  When  thou  c^nft  get  thy 
heart  down,  and  thy  foul  under  the  feet  of  Tefus 
Chrift,  thou  haft  done  wel  :  biu  when  its  there, 
thou  mull:  lift  up  thy  head  to  behold  him  as  with 
open  face,  elfe  chou  doft  not  glory  ia  chy  falvatioa 
nor  exalt  the  name  of  Jefus  Chxift. 

U  S  E,  VI. 

Again  my  beloved,  How  excellent  and  exceeding 
great  is  the  love  of  God  unco  beleevers  ?  He  is  an* 
gry  for  their  unbcleife.  He  doch  not  grudge  them 
what  chey  have,  but  is  angry  becaufe  they  wil 
have  no  more.  He  doth  not  repeat  audupbraide 
them  of  what  they  have  had  from  him,  except  it  be 
in  cafe  that  tliey  wil  reft  themfelves  in 
%vhac  they  have.  This  is  not  after  the  man- 
ner of  men  O  Lord  God.  As  therefore  (  to  con- 
clude al  )  when  you  have  erred  and  gone  out  of  the 
wayesofGod,  you  count  ic  your  duty  to  recurne 
quickly,  and  to  make  haft  into  the  paths  of  God  a- 
gain,  fo  having  doubted,  hehcated;  ftuck  at,  que- 

ftioned 


\ 


Ii6       Of  Unbelief ;  Or,  the  want  ofreadinej? 


I  ftioned  the  promifes,  the  greatnefs  of  them,  the 
length  andlreadth,  and  depth  of  love^having done 
thus,  now  coiinc  it  your  duty  quickly  to  reft  to  be 
perfwaded,  Satisfied,  ic  latisfiedas  to  calin  que- 
ftion  the  love  of  God  no  n.ore  to  you.  A  Godly 
man  after  he  hatk  lapfed  and  fallen,  thinks  not  a  lit- 
tle meafure  of  holinefsfufficient,  he  would  have  as 
much  grace  again  in  a  prayer  as  he  ufed  to  have  be- 
forej  and  as  much  faith  again  in  hearing  the  Word 
as  he  hadbefpre :  fomthing  fmgular  he  muft  do  elfe 
he.  cannot  be  (Juiet  :  So  my  beloved  having  found 
your  felves  guilfy  of  this  fm  of  unbelief,  that  ei- 
ther you  have  n6t  gone  to  Chrift  frequently,  or  not 
for  much,  now  oeleeve  perfedly,  and  beleeve  al : 
and  let  but  an  iiltimation,  a  hint,  a  touch  be  enough 
to  cal  our  yjour  faith  to  Jefus  Chrift.  I  wil  fay  no 
more,  but  what  is  fald  here  of  our  Lord^  as  the  laft 
nail  that  he  would  ftr  Ike  into  this  difcourfe,  that  if 
you  be  not  exceeding  forward  to  beleeve,  he  wil  be 
exceeding  angry.  He  upbraided  them  becaufe  of 
their  iinbeliefe.     Andfo  much  for  this  Text. 


F   I    ^    I   S- 


Not  Going  to 

GHRIST 


FOR 


Life  &c  Salvation, 


I  s 

An  Exceeding  Great  S  i  n. 

__ . — — ». — , 

I  TIM.  I.  13. 

WI:fo  ppaf  before  a  'Blafpbemerjand  a  Verfecuter^  and 
[     Injurious*     ^utl  obtained  ^ercy^  becaufe  I  did  it] 
I     ignorantly  in  unbeleife* 

CHAP.     I.  ^ 

i  T/^  wordr  opened.  The  firft  Dolirine.  ^nbeleifa 
great  fin.  Firft,  hi  regard  of  it  f elf.  Jlnd  that  as 
confidered*  I.  Abfolutely  ^eing,  ^irfl  Againji 
the  end  of  the  Law.  i.  Ceremonial*  2.  floral. 
Secondly,  Oppofite  to  the  Principles  of  Obedience* 
II.  Comparatively.  Secondly,  In  regard  of  the 
Verfons  tlMt  commit  it*  Jls  beings  i .  Voluntary*  2. 
tAgainft^ercy.  ,3*  That  which  brings  gi^eat  evil 
uponus  John.  16.  7.  8.  Opened* 


♦  .4,  ^^  ^  ^^  ^'^^^  ^^^  ^^^^  ^  fhewed  you  how 
r\^*  much  God  was  difpleaied  wichche  mi- 
^  ^    beleife   of  beleevers.     I  fhal  now  at 


^ 


\3* 


r^  this  time  ihewyouthe  danger  ofunbe- 
leife  in  general :  that  which  may  both 
fervetocalmenintothefellowifhipof  Chrill;,  and 
D provoke 


Not  going  to  Chrljlfor  Life  and  S  ah  at  ion  j 


provoke  alio  thofe  that  beleeve  mirorhe  duty, 
which  /  have  formerly  fpokeii  I'o  much  of.  You 
fhal  find  it  therefore  thus  written  in  i  Tim.  1.13. 
But  1  obrai  ned  mercy,  Becaufe  i  did  it  ignorantly 
in  unbeleife.  The  word  f  on  ^ccanft!  ]  ™ay  be  ren- 
dred  according  to  the  ufe  of  it  in  the  fcripture 
rAltboji^h  "]  I  obtained  Mercy  Although^,  for  in 
^faL  25.  verf.  11.  you  have  the   hebrew  particle 

I  me  J  and  pardon  me^ 
Ithcugh  it  be  great. 
id  concQnvngJuda^, 
that  the  fcripture  miiji  needs  have  been  fulfilkdj  vohich 
the  Holy  (jljoji  fpa':^  concerning  him  vpho  wof  guide  to 
them  that  to okJefiiSy  for  he  was  numhred  with  its  i^c. 
that  is  although  he  was  numbred  with  us,  and  ob- 
tained part  of  this  miniftry  :  for  the  intent  of  that 
place  is  co  aggravate  the  On  of  Juda^^  for  this  that 
he  that  fhould  have  been  a  guide  to  mens  faith,and  a 
helper  to  them  to  beleeve  on  Chrift,  was  a  guide  to 
their  treafonable  and  malicious  delign?.  So  ic  mufl 
be  here.l  obtained  mercy 5although  what  I  did,I  did 
ignorantly  in  unbeleife.  For  firft,  the  Apoflle's 
icope  in  chefe  words  is  to  make  his  fm  which  God 
forgave,  fuch  a  fin  as  was  hardly  ever  committed 
before.  Or  ever  pardoned  before  aud  to  magnify  the 
grace  of  God  which  pardons  fo  great  fins  as  he  was 
guilty  of.  For  he  faith  in  verfe,  15.  that  he  v/as  the 
cheifeof  finners,  and  that  he  had  tryedal  Gods  Pa- 
tience In  verfe.  16.  And  that  he  was  a  patterne  of 
his  grace  for  after  Ages:  one  cut  out,co  ihew  what 
God  could  do,  there  being  no  example  before  of 
the  like  fmner.  Malice  there  was  in  him,  but  if  ic 
had  been  anfwerable  to  that  which  he  was  ready 
to  prove  by  nature  to  put  forth,  Had  rtot  God  fuf- 
fred  him  ro  be  in  fome  blindnef s,  he  had  never  ob- 
tained mercy  from  the  Lord  ^  If  you  render  it^be- 
eaiile  I  did  it  ignorantly,  then  there  is  fome  part  or 
ground 


is  an  exceeding  great  Sin. 


3 


ground  of  par  don  of  his  fin  put  upon  the  nature  of 
his  fm.  Wheieas  he  labors  in  al  the  whol  Chapter 
to  demonftrate  that  he  went  as  far  as  a  man  could 
go,  yet  notwichftariding  have  mercy  extended  to 
him.  As  alfo  to  remove  from  himfelf  ev^ry  thing 
that  might  have  any  kmd,  either  ^  caufality,  or  a 
jfuitablnefs  to  the  mercy  received.  Among  al  the 
fins  which  he  was  guilty  of,  there  is  none  he  makes 
fo  great  as  unbeleif ;  for  he  names  that  as  the  laft, 
and  the  moil  notorious  one,  nay  as  the  caufeofal 
the  reft.  Inunbeleife  is  as  much  as  By  unbeleife. 
As  the  word  muft  be  rendred.  C  -^w  ]  in  the  Greek 
tongue  is  frequently  in  the  new  Tcftament  as  much 
^s\^^y'}  As  he  that  fmices  in  the  Sword  fhal periih, 
that  is.  By  the  Sword,  ^^tb*  26.  52.  Here  in 
!  unbeleife,  is  By  unbelife,  becaufe  that  was  his  flate, 
A  State  without  God  and  Chrift.  He  was  not  only 
fitted  to  be  tempted  by  Satan  to  a  Sin,  But  he  had  a 
principle  tojoyne  with  Satan  in  theCommiffion  of 
any  tin  he  was  tempted  unto.  Ir.  can  hardly  fal 
within  the  underflanding  of  a  man  that  wil  under- 
ftand,  that  ^aul  fhould  cry  out  lo  much  aga'nfl: 
himfelf,  and  yet  fhould  intend  to  extenuate  his  fin„ 
He  doth  indeed  fay  that  his  fin  was  out  of  ignor- 
ance, but  that  made  it  only  within  the  Compafs  of 
pardon.  And  his  other  words  fet  it  out  as  that 
which  was  a  fin  even  upon  the  border  of  the  fm  a- 
gainfl  the  Holy  Ghofl.  Even  of  fin  unpardonable 
AS  if  he  fhould  have  laid.lf  I  had  had  knowledg  to 
much  ill  alFedlion  that  were  in  me  to  the  prof  elTors 
of  religion,  I  had  h^en  out  of  the  reach  of  that 
mercy  which  God  hath  pur  chafed  to  d^llribute  and 
give  abroad  to  the  Sons  of  men.  Tliisbe^'ng  his 
fcope,  that  word  ['Bej^/de^  cannot  be  rendred  as 
a  reafon  but  muft  be  rendred  f  Although  ]  There 
are  but  two  figniiications  in  al  the  fcripture  of  that 
word.     The  one  is,*  when  the  fignificationof  it  is 

D  2  caufal. 


\" 


4     Not  going  to  Chrijlfor  Life  and  Salvation^ 


caufal.  But  therefore  certainly  did  not  ^aid  re- 
ceive Mercy,  becaufe  he  was  ignorant.  For  his  ig- 
norance was  not  the  Caufe  of  his  Mercy.  The  o- 
thcr  Signification  of  that  word  is  Advcrfitive,  which ! 
is  this,  [^Althojigb~]l  did  it  ignorantly  and  in  un- 
beleife,  yet  God  had  mercy  on  me.  It  was  not 
barely  out  of  ignorance  that  Uinned  but  by  unbe- 
leife.  His  unbeleif  that  blinded  him.  The  mean- 
ing therefore  of  the  Apoftle  is  this ;  I  was  faith  he 
aPcrfecuter,  andone  that  could  not  indure  anyo- 
ther  way  of  the  Service  of  God,  then  that  I  ferved 
himjin  1  made  my  manner  of  worfhip  to  be  the  mark 
and  charadler  of  al  that  fhould  be  faved,  or  that 
were  to  be  regarded  in  the  world:  and  that  man 
that  ferved  not  God  after  my  way  of  worfhip,  I  ha- 
led him  from  his  houle  to  the  prifon,  I  confented  tu 
every  thing  that  was  done  agamil  him  :  although  I 
had  no  hand  inputting  him  unto  death, yet  I  kept 
their  counfel  that  did  it :  And  thofe  that  1  could  not 
get  thebloodof,Ifpakeil  of.  For  Iwas  a  Blasphe- 
mer.  Andwherel  was  not  able  to  deflroy,  Iwas 
injurious :  But  over  and  above  al  this,  I  was  an  un- 
bekever :  The  Capital  and  cheif  of  al  thefe  fins 
an  d  that  indeed  which  was  the  root  upon  which 
they  grew,  was  his  unbeleife.  I  did  faith  he,  blaf- 
pheme  andperfecute  and  was  injurious  through  un- 
beleife,My  unbeleife  made  me  ignorant,and  blinded 
me.  I  laid  about  me,  and  made  no  diiFerence  of 
any.  If  they  ferved  not  God  after  thewa.ythatl 
received,  I  would  make  them  either  fly  their  Coun- 
try, or  do  them  al  the  injury  that  lay  in  my  power. 
And  herein  the  mercy  of  God  abounded  toward  me 
that  when  I  (  having  the  meanes  of  the  know ledg  of 
Chrift  )  did  not  attend  nor  go  to  him,  yet  he  would 
be  pleafed  to  take  notice  of  me.  The  intent  of  the 
Apoftle  is  to  magnify  the  mercy  of  God.  And  this 
he  could  not  do,  but  by  making  the  fin  he  was  for- 

biden, 


is  an  exceeding  great  Sin. 


bidden,  great:,  andby  his  bringing  in  his  unbcleife, , 

►not  only  as  the  caufe  o£ al  other  fins,  but  makes  his  j 

fins  to  be  the  greatelt  which  God  could  pardon.      1 

The  Point  of  Do<9:rine,  that  arifeth  out  of  the  i 

Words  is. 

'      DOCT. 


That  not  going  unto  Jefus  Qhriftfor  life  and 
Salvation^   in  a  fenfe  of  our  own  Mifery 
and  Inability  to  help  our  f elves  untofalA 
Vation^  is  a  Jin  exceeding proToking  unto 
Qod  :  The  Jin  of  Jins^  the  Spalt>n  of  fins  •  i 
theTSJurfeofJins  .    worfe(  al  things  he^\ 
being  conjidered)  than  fBlaJphemy^  than. 
Murder. 

It's  true  the  Apoftie  faich  he  did  it  ignorantly, 
but  he  faith  his  unbeleife  did  blind  his  eyes.  And 
that  ignorantly  in  us  which  comes  from  the  prevail- 
ing of  any  hn,  is  like  that  blindnefs  in  men  which 
comes  from  fome  venemous  humor.  As  it  doth 
notexcufea  man  from  murther,  becaufehe  did  it 
when  he  was  drunk,  becaufe  he  was  the  caule  of  that 
intemperancy  :  Neither  doth  it  excule  a  man 
from  an  Ad:,  becaufe  it  is  done  in  paffion, 
although  paiFion  makes  him  do  it.  So  neither  dotii 
it  excufe  a  man  of  ignorance,  when  it  comes  from 
hisnotufmg  the  meanes  of  knowledg. 


But  that  which  I  ihall  now  fpeak  to,  is.  To  con' 
vinceyou  ofthegreatnefs  of  this  fm,  or  to  exhort 
you  to  bcleeve.  That  Unbelief  is  a  fm  of  fms. 

A  fm 


6      l>^t going  to  Chrijlfor  Life  and  Salvation 


I  A  fill  may  be  accounted  great  in  regard  of  it? 
felf,  and  in  regard  of  the  perton  that  commits  it. 

! 

i  In  regard  of  its  felf,  A  fin  is  great,  either  fimply* 
confideredjOr  comparatively. 

Simply  and  Abfo lately  conlidered.  That  Sin  is 
great 5  which 

Firflofall,  isagainftthe  end  of  the  Law,  and 
which  the  Law-  £[iver  doth  aim  at  in  the  Law. 

i 

I 

I  Secondly,  That  fin  is  great  which  is  oppofite  to 
the  Principles  of  all  Obedience,  and  whch  takes 
away  the  ground,  and  the  formal  cauie  of  Subjecti- 
on to  any  thing.  As  the  Apoftle  James  faith.  That 
he  that  brea\r  one  commandment  brea^^f  all,  |am.2. 20. 
becaui'e  he  llights  that  Authority  in  one  iin,  which 

'  flighting  will  make  him  account  lightly  of  any  o- 
ther  :  So  alfo  that  tin  whatever  it  be  that  crolleth 
a  principle  of  Obedience,  that  deadens  that  root  of 
the  tree  of  Life,  muft  needs  be  a  very  great  iin. Now 
unbelief  is  iirft  againft  the  very  end  of  the  Law: 

'  againll  the  end  of  the  Ceremonial  Law.  That  is 
c  leer  in  QaL  3.  24.  Chrift  is  the  end  of  the  Law,  It's 
againft  the  end  of  the  Moral  Law,  as  it  was  given  to 
man  :  for  the  end  of  God  in  that,  w^as  not  that  man 
ihould  be  faved  by  it :  but  it  was  that  mian  feeing 
how  weak  the  Law  was  in  regard  of  the  fleih,  there 
might  be  a  way  made  for  life  and  Salvation  by  Je- 
fus  Chrift  to  be  received.  True,  conlider  the  Mo- 
•  ral  Law  by  its  felt,  audit  requires  no  fuch  thing  as 
ibeleeving:  it  knows  no  Surety:  it  takes  no  pay- 
ment from  any  other  ,  but  the  party  himfelf :  But 
the  Moral  Law  in  regard  of  its  end,thc  fupreme  and 
hidrendwas,  to  ulher  in  the  Covenant  of  Grace. 

The 


i$  an  exceeding  great  Sin. 


The  Covenant  of  the  Law  was  buc  a  way  to  bring 
CO  pafs  the  Covenant  of  Life.     The  end  of  the  Com- 
mandment  (  faith  the  Apoftie  )  is  love  out  of  a  pure 
hearty  and  faith  unfeigned^  i  Tim.  1.5.     And  what 
he  faith  concerning  that  Commandment  of  Preach- 
ing the  Word,   is  true  concerning  all  Command- 
ments as  they  are  now  given.     There  is  no  Com- 
mandment but  God  gives  it  now  to  this  end,  that  is. 
That  we  may  feek  Salvation  but  by  Faith  in  Jefus 
Chrift.     Unbelief  therefore  is  a  great  fm  becaufe 
it  is  contrary  to  the  end  of  the  Law  :     And  it  is  as 
contrary  to  the  root  of  ail  Obedience  :  for  nothing 
purifies  the  heart  but  Faith,   becaufe  nothing  buc 
Faith  iayes  hold  on  the  Blood  of  Jefus  Chrili, 
whereby  we  are  not  only  wafhed,  but  rhe  Spirit  of 
^race  is  purchafed  for  us.     Faitii  hath  the  greateft 
efficiency  to  make  us  holy ,   becaufe  it  tetchech 
llrength  from  Jefus  Chrifljand  adeth  that  ftrength. 
It''s  not  only  a  begetter  of  Grace,  but  alfo  that 
which  doth  excite,  and  by  perfwafions  draw  forth 
that  Grace  with  all  its  afts.     Comparatively  every 
fm  of  the  firft  Table  is  greater  than  thofe  of  the  f  e- 
cond  :  For  this  is  the  firft  and  great  Commandment^ 
That  thou  Jh  At  love  the  Lord  with  all  thy  heart :  And. 
the  Second  is  but  like  unto  it.   That  thou  flmlt  love 
thy  Neighbour  Of  thy  fdf,  Matth.  22.  38,  59-     In  this 
refpeft  alfo  Unbelief  is  a  great  fm,  becaufe  it'*s  a- 
gainft  the  firft  Commandment,  and  ackno wledgeth 
not  the  authority  of  God  which  reveals  Faith,  and 
requires  it  as  the  only  means  of  life.      And  againfl 
the  fecond  Commandment ,  becaufe  it  Iayes  not 
hold  on  Chrifl  whom  God  hath  inftituted  to  be  the 
head  of  Salvation.     And  againft  ehe  Third  Com- 
mandment^,  becaufe  it  makes  all  the  Ordinances  and 
means  of  Salvation  to  be  in  vain.     And  fo  I  might 
go  through  al  thereft. 

But 


1 


I     8       Hot  going  to  Chrijlfor  Life  and  Salvation^ 


But  befides  this,  As  fin  may  be  faid  to  be  great  in 
its  fe If  5  ''•• 

So  it  may  be  faid  to  be  great  in  regard  of  them 
that  do  it. 

If  Firft  it  be  done  voluntarily  *,  in  ^fal  19.  1 3. 
Dan)id  calls  a  prefumptuous  fin,  a  great  offence. 
Unbelief  is  a  voluntary  fin  in  all ,  but  moft  of  all 
in  them  that  are  in  trouble  of  Confcience,  who 
when  they  are  prcffed  and  driven,  who,  when  Sal- 
vation is  offered  to  them,  do  not  yet  giveupthem* 
felves  unto  it.  That  is  a  great  fin  which  is  done  a- 
gainft  Mercy.  How  ihall  1  do  this  great  evil  (  faith 
Jofepb^  andfinagainftGod  !  There  is  no  rdercy 
like  this  that  God  iheweth,  that  God  hath  given  us 
Mercy  in  Chr iff,  and  that  we  are  but  to  reft  on  him, 
and  to  have  all  that  is  in  him.  That  is  a  great  fin 
which  brings  great  evil  upon  us.  So  faith  Cairiy 
^y  fin  is  greater  than  I  am  able  to  bear-  No  fin  brings 
fuch  punilhment  upon  men  as  unbelief,  in  Tieb*  3. 
12.  Tal^e  heed  left  there  be  in  you  an  evil  heart  of  Un- 
belief ^  for  then  how  fhall  you  efcape  the  judgment 
of  God?  ^e  that  tranfgreffed  Mof e  s  laWj  died  undir 
two  or  three  witneffes  j  Of  how  much  forer  puniflj" 
?7ient  fl)aU  he  be  thought  vporthy^  isrc,  Heb.  10.  28.  29. 
He  that  tranfgrelTeththis  law  of  Faith,  fhall  have 
the  m.oft  fore  punifhment.  If  any  man  tvith-draw 
himfelf^  ?ny  foul  flj all  have  no  pkafure  in  him :  *AndI 
will  fwear  in  my  wrath ^  he  Jhall  never  enter  into  my 
reft.  But  although  the  fin  of  Unbelief  be  great  in 
alltheferefpeds, 

Yetlbefeechyou  count  it  great  in  regard  of  ics 
Self.  The  leaft  degree  of  Unbelief  is  a  very  great 
Sin.     Although  it  be  without  ffubbornnefs ,   and 

have 


is  an  exceeding  great  Sin , 


hath  as  little  of  the  Will  in  ic  as  can  be.  Ic  is  a 
hainous  fm  to  reject  a  truth  oflGod,  for  God  is 
truth  j  But  efpecially  for  a  man  not  to  beleeve^  or 
not  to  receive  the  truths  of  the  Gofpel.  Tbisk 
Condemnation  h  that  is.  This  caufeth,  and  this  is  a 
figne  of  Condemnation  3  That  light  is  come  into  the 
I  Worlds  and  men  lonje  ddrl{nefi  rather  than  light.  So 
I  may  fay  this  is  condemnation  that  this  light  is 
come  into  the  world,  that  unbelief  is  the  great  fm, 
and  yet  men  will  not  receive  Jefus  Chrift.  It's  a 
dangerous  thing  for  a  man  to  account  of  any  fm 
fmall,  but  efpecially  unbelief  to  be  fmall,  which  is 
a  ihutting  the  hand  when  God  would  fill  it,  a  refu- 
fing  the  Grace  which  God  offers,  and  which  men 
need.  What  Prince  would  bear  with  that  Malefa- 
ditor,  who  when  he  oifers  him  a  Pardon,  doch  refufe 
it  ?  What  Parent  would  indulge  that  Child,  who, 
when  he  began  to  be  kind,  would  be  erofs  and  op- 
poijte  to  him  ?  That  man  that  accounts  anyun 
Imall  and  efpecially  his  unbelief,  is  either  in  love 
with  his  fin  (  for  love  covers  a  multicude  of  fms  ) 
or  elfe  he  is  under  the  deceit  and  temptation  of  fm. 
For  when  the  Devil  doth  intend  by  one  fm  to  bring 
a  man  unto  another,  he  makes  the  firft  fin  fmall^ 
like  unco  Theeves,  that  firft  put  a  Child  into  the 
Window  to  open  the  Door  for  all  the  rout  of  them 
that  offer  violence.  Or  as  they  fay  the  Devil  firft 
appears  unto  Witches  in  the  Ihap'e  of  fome  fuch 
Creature  as  they  can  play  v/ichal  j  but  afterwards 
appears  like  a  Lion,  full  of  fiercenefs  j  or  fome 
fuch  like  kind  of  Creature.  So  before  Satan  doth 
drav/ men  to  fm,  there  is  but  little  dfcovercd^  but 
afterwards  he  makes  it  appear  in  all  its  foulnefs. 
If  fm  after  the  ad  of  it  dbth  not  appear  in  all  its 
foulnefs,  then  it  is  but  a  leader ^  and  a  guide  to  ano- 
ther fm :  There  is  fome  worfe  thing  than  unbelief 
that  the  Devil  aims  at  -,  if  unbelief  feems  but  afmal 
-_^ E  Sin. 


I 


1  o     Not  going  to  Chri/ifor  Life  and  Salvation^ 


w 


I 


I  iin.  What^  it  will  come  unto/the  Lord  knows.  A 
I  man  is  not?  exempted  from  the  greateft  and  the 
worft  of  fms  that  doth  not  beleeve,  and  that  counts 
unbelief  a  f mall  fm.  lnjoh.12.^,  mark  what  our 
Lord  faith,  lie  bath  blinded  their  eyes,  and  hardened 
their  hearts,  Whofe  ?  They  that  did  not  beleeve ; 
as  you  may  fee  in 'yerf.  37, 3  8.  That  they  could  not  fee 
with  their  eyes,  and  hear  with  their  ears^  nor  under' 
ftand  with  their  hearts^  left  t^^ey  jhould  be  converted^  \ 
andljhould^jealtbem-  That  is  the  great  fin  of  Un- 
belief: As  it's  evident  thus  y  becaufe  this  b Iin d- 
nefs  and  hardnefs  is  a  judicial  a(^  of  God :  when 
God  doth  blind  and  harden  a  man,  he  gives  him  up 
to  that  blindnefs  and  hardnefs  which  was  in  the 
heart  before,  and  gives  him  up  to  that  fin,  which  he 
before  conunitted*  Their  fin  before  was  unbeliefi 
and  therefore  the  hardning  of  them  was  to  make 
them  not  to  think  unbelief  to  be  a  great  fin.  If  they 
had  feen  unbelief  to  be  a  great  fin,ic  could  not  have 
been,  but  they  fhould  have  been  converted 

They  JhaU  not  he  Converted, 

That  is.  Never  changed,  but  fhall  go  with  their 
fms  to  the  grave.  IwiUnot  heal  them-  Healthem- 
felves  they  may  ;  but  their  fore  fhall  break  out  a- 
gain :  Comfort  themfelves  they  may,  but  they 
fhall  never  be  foundly  freed  from  their  grief  and 
fear.  Do  but  obfervc  how  the  manner  of  fpeech  is 
altered ;  Leaji  they  jhould  he  converted^  and  L  flwuld 
heal  them  :  That  is,  They  fhall  never  have  any  balm 
from  me  to  cure  that  wound :  Never  have  any  grace 
from  me  to  heal  them  of  tho£e  corruptions.  That 
fm  now  which  is  thu«  greatly  punifeed,  muft  needs 
be  very  great,  becaufe God  he  never  over-punifh- 
eth :  he  being  jufl,  doth  not  give  more  than  the 
fault  deferves.  AU  unbeleevers  are  8ot  thu?  pu- 
\  nifhed 


•e^ 


— —  ■       I  III  ^^^m^^m^^m^^m^mmi^mm^^ 

is  an  exaeding  great  S/«. 


II 


nifhed  :  AU  unbeleevers  fall  not  into  this  ftace  of 
being  never  converted ;  but  that  which  I  aim  at  is 
this.    That  the  Unbelief  of  thofe  that  have  the 
means,  and  lay  not  hold  on  Chrifl,  they  are    the 
lubjefts  of  this  judgement  5  and^their  unbelief  doth 
^iipofe  them  to  this  judgement.   As  fire  comes  into 
the  Wood  that  is  dry  *,   fo  doth  hardnefs  of  heart 
andblindnefs  come  into  thofe  that  count  Unbelief 
fmall,  and  not  into  others  under  the  Gofpei ;  fet 
down  this  therefore  as  a  Principle,  That  thou  canft 
not  fm  a  worfe  fin  than  not  to  feel  thy  need  of 
Chriil :  Nay  rather,you  cannot  fin  a  worie  fin,  than 
when  you  feel  your  need  of  Chrift,  not  to  call  your 
felvcs  on  him  for  fupply.     In  John  16.  7,  B.  you 
have  another  like  inftance,   When  the  Voly  Qhoji 
which  is  the  Comforter  jh  all  come,  whom  I  will  fend  in 
my  ^ameyhefhaUcon'vincei^^e  World  of  fin,  hecaufe 
they  heleeve   not  on  me.     The  World  he  fpeaks  of 
there,  is  the  World  of  Eleft :    for  the  Holy  Ghoft 
comes  as  a  Comforter  to  none  elfe  :    there  is  none 
elfe  hath  this  conviction  j  for  ifs  fuch  a  conviftion 
which  the  holy  Ghoft  makes  to  be  jpeculiar  unto 
Faith.     In  Heh*  i  i.i.  the  Apoftlc  faith,  That  T'aith 
if  the  fuh fiance  of  things  hoped  for,  and  the  evidence 
of  things  not  feen*     That  word  Q^^^^h©-,  ^qjidence'] 
is  the  fame  word  which  Chrift  ufeth  in  John  for 
C  Conmnce,"}   So  that  compare  the  places  together, 
and  that  cominctng  being  a  peculiar  work  belong- 
ingunto Faith,  is  here  a  peculiar  work  belonging 
untobeleevers^or  theEle^*     All  the  three  Con- 
viftions  go  together  ;   Conviftiou  of  fin,  and  of 
Righceouihefs,  and  of  Judgement.     Conviftion  of 
Sin,  and  of  Righteoufnefs  in  Chrift,  and  of  Judge- 
ment ;     that  is.  That  the  Prince  of  this  World  is 
judged,  that  ha^h  no  power  in  law  •,  that  is,  bound 
up,andreftrained,  that  he  cannot  hurt.     So  now 
is  all  the  power  of  Satan  taken  off  from  thofe  men, 

E  2  that 


iy-- 


IX 


2^t  going  to  Omfi  for  Life  and  Salvation, 


that  are  convinced  of  fm,andof  therighceoufnefs  of 
Chriftjandof  judgement.     All  this  makes  it  ap^- 
j  pear  to  be  meant  of  the  Eiedt,    He  convinceth  them 
of  fm^becaufe  they  beleeved  not  :  that  is,  he  makes 
them  beleeve  that  uribt-lief  is  the  greateft  iin.     it's 
true,  all  other  This  ate  included  in  this,  bun  this  is 
only  named  j   as  that  which  the  holy  Ghoft  makes 
theSoullenfible  of  above  all  others.      As  when  we 
fay  a  man  is  unthankful ,   v/e  mean  that  he  is  f  ome- 
what  clfe  befides  that :     So  when  we  fay  a  man  is 
anunbeleever,  we  fay  a  great  many  other  fms,  but 
that  is  the  woril  of  all.     As  the  Lord  faid  concer- 
ning ^bawah^  He  fhall  know  that  I  aai  the  Lord , ! 
that  is,  although  he  will  ROt  yield  in  other  things,' 
yet  he  fhallyield  in  this  :  So  he  will  convince  them  \ 
of  ftn,  becauie  they  beleeve  not  9    that  is,  although  i 
there  may  be  many  evils  which  they  take  no  notice  1 
of,  yet  as  concerning  this,  they  fhall  be  fully  per-  ! 
fwaded,  That  they  cannot  do  worfe  than  tb  be  at  a  j 
diliance  from,  or  co  live  without  Jefus  Chr ift.    Na-  | 
turally  men  do  not  beleeve  this,  and  therefore  they 
do  not,  becaufe  they  arc  fo  full  of  Pride  and  enmi- 
ty unto  Jeius  Ghrift,  and  fo  full  of  in  judicioufnefs,^ 
and  ignorance  abont  fm.    As  the  great  Stars  appear 
to  us  as  little,  and  tbe  lefler  ftars  are  not  difcerned. 
So  naturally  great  fms  make  but  little  touch  upon 
the  Confcience,  and  lelTer  fms  none  at  all.     As  the  \ 
Jewes  5  they  quitted  ^J.rrczbaf,  a  notable  Thief,  but  i 
condenmed  Jefus  to  death  out  of  their  pride,and  of  j 
their  hatred  to  him  :  So  naturally  we  take  the  part 
of  the  greateft  fins,     and  would  quit  them  from  lin- 
fulnefs,  if  we  could  ^  and  efpeciaily  we  do  fo  about 
Unbelief.     Have  not  i  caule,  faith  one  >    And  have  j 
Dot  I  reafon  ?     And  is  it  not  better  for  me  humbly  j 
to  deny  my  felf,  than  boldly  to  prefume,  and  caft  ! 
my  felf   upon    Jelus  Chnlt   ?    That  fin  that  we  : 
would fparCj  that  fin  we  keepclofe.     InLul^eiS.  \ 

II.  you  j 


is  an  exceeding  great  Sin* 


13 


1 1,  you  (ball  find  the  Pharifee     did  glory  in  this, . 
Thathetvoinot  as  that  Public auy  that  is.  That  he  j 
didnot  feek Salvation  by  beleeving  on  Jefus  Chrift  j 
as  the  Publican  did.     That  Publican /wzte/  on  the 
bre^j^,  and  faich.  Lord  he  merciful  to  me  a  fmner. 
Through  him  (whoai  the  propitiatory  fignified  iu 
the  law)  dol  look  for  to  have  mercy  by,  and  none 
elfe  :     I  can  plead  nothing  that  I  have  done,  only 
Hook  for  favour  through  Chrift.     This  is  the  fum 
of  the  Publicans  Prayer.     L  than\Qod  that  I  am  not 
as  thh  ^ublicany  faith  the  Pharifee  :     This  word 
[tbif']  doth  Note  fomething  in  the  Publican,where- 
by  he  was  diftinguifhed  from  all  other  Publicans, 
LordIamnotCovetous,nor  an  extortioner  (which 
were  the  common  fins  of  the  Publicans  )  and  that 
by  which  he  did  diftinguiih  himfelf  hy^  was  his 
fesking  for  Grace  by  Jelus  Chrift.     For  the  Pha^ 
rifee  and  the  Publican  are  fet  down  as  Examples 
of  two  men,  that  take  two  wayes  of  going  unto  Je- 
fus Chrift:     The  one  going  by  his  ownrighteouf- 
nefs,  the  other  going  by  the  righteoufnefs  of  belee- 
ving.    So  that  the  Pharifee  made  ir  as  a  pare  of  his 
glory,  that  he  ftooped  not  unto  the  Condition  of 
Faith.  If  you  would  but  a  little  confider  what  men 
do,  when  they  are  under  the  Law  :  when  the  Law 
is  gotten  into  the  Confcience  of. men,  and  doth  con- 
demn them,and  hath  put  a  man  as  ic  were  into  hell, 
,  on  this  fide  hell,  (  which  hell  we  hope  men  may  be 
I  delivered  from,  which  differs  from  hell  that  men 
j  are  caft  into  after  death)then  do  men  try  all  wayes 
and  means  to  find  mercy  :     Then  men  confeis  in- 
genuoully  (  Judas  did  fo  J  what  that  fin  is  which  in 
their  thoughts,  and  by  the  light  of  the  Law,  is  moft 
grievous^  that  then  they  urter  :  Now  do  but  hear- 
ken to  a  man  in  trouble  of  mind,  and  you  fhall  hear 
him  roar  and  groan  out  his  complaints:     Lord,  I 
have  been  proudj  unclean^  unjuft,  formal,  unfaith- 
ful: 


14     Not  going  to  Chrijl  for  Life  and  Salvation 


i\x\ :  ButUtcle  of  this :  Lord  I  am  an  unbelecver, 
I  one  chac  looks  not  unco  the  pardon,  one  that  goes 
nocoucofmyfelf  unco  Jefus  Chrift.     O!  picpoftc- 
rous  thine,  Toconfefs  thy  fms  againft  the  law,  and 
noc  chy  nns  againft  the  Gofpel.  Moft  people  arc 
ape  to  chink  it  a  duty  not  to  beleeve  :  that  ic  is  an 
humble,    felfe-denying,  religious    tendernefs   of 
heart.     It's  againft    juftice  Taith  the   foul  that 
I  fhould  go  free  from   the  punifhmenc  threatned 
It's  not  for  one  to    beleeve   who    hathlftnned 
as  I  have  done  :  It's  fit  for  me  to  lie  down  in  forrow 
Why  do  you  cal  a  Fiflia  Serpent,  and  an  Egge,  a 
Scorpion  >     Faith    is  your  duty,  let  your  1ms  be 
what  they  wil  be.     It's  not  your  duty  forthwith  to 
be  affured,  but  it'syonr  duty  to  go  to  him  that  can 
ailureyou.   It's  your  duty  to  lay  hold  on  Chrift, 
although  it  be  not  your  duty  to  put  away  al  your 
fins  as  if  they  were  covered.   Thou  haft  done  ill  to 
fm,  thou  wouldeft  do  worfenotto  beleeve.    Thy 
^  iins  have  ftung   thee.  Thy  fting  wil  be  incurable  if 
thou  lookcft  not  up  to  the  Brafen  Serpent.     It^s 
noc  for  thee  to  beleeve  upon  any  ground  in  thy  felf, 
but  thou  haft  the  free  grace  of  God  to  beleeve  upon 
and  it  is  thy  fm  if  thou  doft  it  not. 

And  as  we  do  not  beleeve  unbeleife  to  be  the 
greaceft  fm,  fo  naturally  we  cannot  beleive  it :  for 
faith  is  a  grace  commanded  by  the  Gofpel,  and  noc 
by  the  Law.  The  Law  takes  hold  of  every  man, 
and  demands  the  debcof  himfclf.  By  the  moral 
Law  we  are  only  bound  to  beleive  whac  God  faith 
to' be  true^  and  that  is  only  the  common  na- 
ture of  Faith:  The  proper  nature  of  faith  lies  in  go- 
ing out  unto  Jefus  Chrift  for  pardon.  Now  mark 
ic.  We  having  nothing  from  pure  Mature  buc  this, 
Noc  to  diffent  from  the  Law  of  God  and  not  to 
queftion  the  truth  of  what  it  faith,  it  is  impoflible  a 
man  ihould  count  non-depcndance,  or  nonrely- 
1  ance  upon  Chrift  to  be  the  greateft  fm.  For  accor 
J  ding 


■  *i 

I 


1 


is  an  exceedinggreat  Sn. 


5 


ding  to  rcafon  or  nature,  it  is  a  farre  greater  faulc 
not  CO  allenc  unco  chings  evident  in  cheaifelves,chen 
ic  is  noc  co  affent  unto  ceftimonies  :  For  according 
unco  reafon^Teftimony  is  the  weakeft  ground  of  ai- 
enc  or  underflanding  thac  pofliblycan  bc:Buc  al- 
though it  be  ouc  of  our  power  co  beleeve,  yet  wc 
rauftbeleeve,  for  here  begins  che  work  of  che  Ho- 
ly Gholl,  he  convinces  che  world  of  Sin,  becaufe 
they  beleeved  nor.     God  by  revealing  of  our  duty, 
andofcheuglinsfsoffin,  doch  give  power  co  avoid 
ic.     As  the  ftr ipcure  muft  firft  be  underftood  in  the 
leccer,  before  we  can  underftand  che  fpiricual  Cenfc^ 
andchemindofGod  in  ic:  fowe  muft  firft  know 
by  che  hearing  of  che  eare  what  unbeleifi  is,  before 
we  can  know  it  fpiritually- 

CHAP.  n. 

^rgwnemsto  provoke  to  a  heleife^tbk  truths  that  ] 
'Vnbeleife  itfogrtat  a  fin.  I.  'the  perfetfion  of 
the  underflanding  lies  in  a  Conformity  to  al  the 
truths  of  Qod*  Lh  Tofeelthegreatnefioffmn 
tbewaynottofeeltheiveightofSin.  111.  Sor^ 
row  muft  be  proportionable  to  the  fin.  I  F.  The 
Concomitants  of  beleiving  unheleifeio  be  agreat 
finy  are  many,  i .  It  pak^s  the  confidence  of 
our  opcm  righteoufnefiy  and  humbles  y  the  pride 
of  our  hearts.  2.  It  wil  bring  the  ^eart  off  from 
delays  about  beleiving.  An  Objftion  answer- 
ed. 

TOftirre  you  up  therefore  unto  this,  Firft  know 

that  the  perfeftion  of  your  undcrftanding  lyes 

in  being  conformed  unto  che  cruchs  of  God,  of  what 

|forts  f  o  ever  they  be  as  wel  iu  the  things  that  make 

againft 


7 


6     2^ot  going  to  Chrljlfor  Life  and  Salvation^ 


I  againft  you  as  in  the  things  done  by  you.  Its  as  wel 
an  Evangelical  faith  to  beleeve,  that  he  that  be- 
leeves  not  fhal  be  damned,  as  to  beleeve  that  he  that 
beleeves ihal  be  laved,  ^vj^rl^.  i6.  i6.  Its  the  per- 
fection of  the  underftanding  as  wci  to  know  the 
greatnefs  of  a  fin,  as  it  is  to  know  the  goodnels  of  a 
promife.  ,  It  is  not  the  matter,  but  the  formal  rea- 
fon  by  which  the  underflanding  alTcnting  unto 
things,  is  made  light  in  the  Lord  :  As  iome  iJivines 
havefaid,  that  if  men  could  fubmit  to  the  juftice 
and  power  of  God  (although  God  ftiould  inflict  the 
paines  of  hel  upon  them  )  they  fhould  not  be  un- 
happy. 1  may  fay  much  more  here.  Although  it  wil 
fil  men  with  a  great  deal  of  care  8c  folicitous  pain 
to  know  that  they  are  guilty  of  unbeleife,  and  that 
that  is  fo  great  a  fm,  yet  beleeving  the  greatnefs  of 
the  fm  wil  make  men  happy  becaufe  the  guile  is  but 
a  particular  evil,  but  the  knowing  of  the  greatnefs 
of  the  lin,  is  the  receiving  of  a  divine  truth.  Every 
negative  is  founded  in  the  affirmative,  as  the  know- 
ledge of  evil  is  founded  in  the^'knowledg  of  Good.  A 
man  cannot  beleeve  a  fm  to  be  great  except  he  hath 
much  of  God  in  him.  He  muft  know  the  wil  of  God 
and  own  the  authority  of  God,  and  efleemof  the 
having  of  his  favor.  And  as  no  man  can  think  it  any 
great  fault  to  hurt  another,  whofe  good  he  looks 
not  after,  fo  no  man  can  think  the  refufing  of  the 
grace  of  God  by  Chrift  to  be  fo  great  ^  fm,  "if  he  do 
not  efteemof  the  grace  of  God  as  fo  great  a  good 
through  Jefus  Chrift. 

II    That  fm  which  thou  feeleft  to  be  greateft 

that  thou  ihalt  never  feel  the  weight  of.  As  fin  grea- 

tens  in  our  eyes,  fo  it  leifens  in  Gods  eyes. .  in  ^pm. 

5.  20.   Where  fin  abounds ^  grace  fl^^^  fuperabound.  j 

Not  in  number  but  in  quality  ,there  grace  ftal  much  ! 

more  abound.  And  I  told  you  the  fenfe  of  the  fm- ' 

\  fulnefs 


isan  exceeclin^great  pn.  ty 

fulnefs  of  unbeleife  is,  anaft  of  rheHoly  Gholi:  as 
a  comforter.  They  that  defpake,do  not  defpaire 
becaufe  of  the  greacnefs  of  fin  (for  then  they  would 
notd  jfpair,  and  thereby  add  a  fecond  fin  to  it)  Nor 
doth  defpaire  arife  from  the  greatnefs  of  the  punifh- 
ment  of  Un  (  for  then  would  men  be  afraide  of  com- 
ing prefenrly  into  it)  but  that  men  think  it  no  other 
fm  they  have  done  but  fuch  as  they  may  fatisfy  for, 
8c  finding  they  cannotjand  being  difappointed  ther- 
fore  it  comes  to  pafs  that  they  fay  there  is  no  hope 
for  them. 


1 11^    rtsnecef&ry  for  you  to  know  the  great- 
nefs of  fin,  as  wel  as  the  fmfulhiefs  of  fm,  becaufe 
forrow  for  fm  muft  be  proportionable  to  the  fm. 
There  muft  be  a  proportion  between  forrow  and  fin,  ■ 
but  not  a  proportion  between  forrow  and  the  de-  j 
grees  of  fm  :  That  is,  look  how  high  a  man  hath 
gone  in  fm,  fo  great  muft  his  Sorrow  be,      (  for 
the  leaft  touch  of  heart  that  is  Godly,  is  prepara- 
tion enough  to  beleeving  )  but  it  muft  be  accord- 
i  ing  to  the  kind  of  fm.     All  Godly  forrow  is  ci^ntvouty 
I  MA7i?f <?ae«VH,  that  is,  there  is  a  proportion  between 
the  offence  and  greifc  of  heart.     The  leaft  degree  j 
of  true  forrow  is  enough  to  go  to  Chrift  withal,  but  I 
that  forrow  is  not  right  which  is  not  accord  ng  to 
I  the  naiure  of  fm.  1  flial  n.ake  it  out  thus ;  fuppofe  a  • 
man  comes  and  acknowledgeth  when  he  hath  done  j 
]  you  wrong  to  the  value  of  a  thcufand  pounds,  that ! 
he  hath  done  you  fo  lc  fmal  trefpafs,  Wil  you  fay 
'  that  he  is  forrowtul,  that  n:a:ces  the  fault  as  fmal 
I  as  poifibly  he  can  j  yea  that  labors  to  extenuate  it. 
If  a  man  gives  the  honour  that    belongs  unto  a 
i  Knight  unto  a  King,    he  Difhonours  h^m,  becaufe 
!  he  gives  not  that  refpeft  to  him  that  is  due  to  him  j 
;  If  a  man  punifheth  a  Tray  tor  but  only  as  an  ordina- 
j  ry  trefpailer  he  dishonours  that  State,     if  a  man 
:  F  confelleth  \ 


V • ■ — — . 

1 8     tlot going  to  Chrljlfor  Life  and  Salvation j 


confeffechtreafon  but  as  a  Trefpafs,  and  Murther 
buc  as  a  final  matter,  he  doth  not  only  harden 
the  heart  of  the  Judge  againH:  him,  in  whofe  hand 
his  life  is,  but  he  fhews  cleerely  that  he  is  in  love 
with  his  fin.  So  juft  is  it  here,  if  ycu  come  and 
fay.  Lord,  it  is  true  1  have  not  beleeved,and  it  is  a 
great  fin  and  fault,  but  yet  think  it  no  great  one, 
whenas  God  faith  it  is,  you  are  not  iorrowful  at 
al  for  the  fin,  and  you  do  not  at  al  prevaile  with 
God  for  favour  :  unlefs  you  account  fin  according  to 
its  kind,  you  account  it  none,  whatever  words  you 
give  it. 

IV.  The  concomitants  of  belceving  the  fin  of 
unbeleife  to  be  great,  are  very  many,  and  al  ex- 
ceedingly laden.     As, 

I  It  fhakes  the  confidence  of  our  own  righteouf- 
iiefs,and  humbles  the  pride  of  our  hearts.  For  this 
doftrine  faith  not  he  that  beleeves,  but  he  that  be- 
leenjefon  him  that  juftifieth  the  ungodly y  hit  faith  is 
counted  to  him  for  rij^jteoufnefi,  Rom.  4.  5.  You 
have  done  thus  and  thus,  but  what  is  it  better  for 
you  to  have  many  difeafes  cured,  if  one  cannot  be 
cured?  What  is  it  for  an  offender  to  efcape  many 
indicements,  if  he  be  found  guilty  of  treafon  ac  the 
laft:  What  is  it  the  better  that  thou  haft  prayed,and 
haft  abftaiaed  from  many  fins,  and  art  yet  an  unbe- 
kiver  ?  I  fay  it  wil  not  only  humble  men,  but 
wound  and  fhame  men  to  think  that  they  have  of- 
fended fuchaone,who  counts  ic  not  fo  much  evil 
that  they  have  done  ochec  fins  but  that  they  wil  not 
come  unto  hin\  for  mercy.  He  threatens  not  fo 
much  the  difhonour  that  they  have  brought  unto 
him,  and  the  deferts  that  he  might  inflift  on  them, 
as  their  not  asking  of  him  favor  and  mercy. 

2  Again 


■JBill.pilpljllUPBlPT'nuill  I      J    ' 


■^prntumiii 


is  an  exceeding  great  Sin. 


19 


2  Again^che  beleev  iiig  the  greatnefs  of  the  fin  of 
unbeleifewilferrit  the  heart  out  of  thofe  demur- 
rings  and  althedelayings  about  beleeving  :  When 
the  ioul  ftands  like  the  man  oiSamariay  and  knows 
not  whether  to  go.  When  a  man  comes  to  this 
pafs,  I  know  if  I  go  on  in  the  courfe  wherein  I  am, 
1  fkal  certainly  fil  my  foul  withunfupportable  tor- 
ments :  and  if  I  go  to  Chrift,  I  goe  to  a  ;udg  that  is 
holy  and  cannot  endure  any  evil,  yet  comes  in  this 
doubCjlf  Igo  not  to  Chrift^I  commie  the  greateft  fin. 
What  hath  made  me  miferable  but  only  that  I  have 
finned  againft  God ^ I ihalfm  worfe  iflbeleevenot; 
This  makes  a  man  gird  up  himfelf,  and  lay  I  wil 
ftay  no  longer,  I  wil  put  ofFno  more,  If  I  go  not  I 
amfureto  perifh.  If  I  do  go,  I  may  have  mercy; 
What  comfort  will  this  be  when  thou  canft  truly 
fay  thou  didft  not  go  Chrift  fo  much  for  eafe,  as 
becaufe  thou  wouldeft  not  fin  >  Thou  tookeft  up 
the  way  of  faith,  becaufe  God  laid  that  command 
on  thee.  If  that  which  led  thee  to  Jefus  Chrift,  be 
that  thou  maift  not  difpleafe  God  and  Jefus  Chrifl, 
thou  mayeft  find  al  things  which  may  give  thee  con- 
tent. 

•  Obje^.  ^ut  fbme  voil  fay  J  Ibeleenjeiinbeleifeis 
fo  great  a  fin :  Thisl  do^  I  linje  bolily.  There  is  no 
duty^butlpraUifeit:  Canfh  thou  thinh^tt  the  fm  of 
fmfthatlgonottoChrifi:,  In  lohn,  6.  28.  Toufljal 
find  that  when  the  bearers  of  Chrifh  were  repronjed 
that  becaufe  they  did  not  loohjn  their  hearing  to  have 
the  offer  of  life':,  they  faid^  What  ftial  we  do  that 
we  may  do  the  woirkes  oiGo6}As  iftheyfhould  have 
faid,  vphat  is  there  to  do  more  ^  do  but  tdLm  what  there 
is  to  do  more,  andvoewil  do  it.andyet  theyvcould  not 
do  thatvpork^of  Qod  tobeleeve.         i ;  ,^  j,  .,,i  /,: 

I  Anfwer,  Firft,  Thou  canll  not  live?  holily  un 
lefsthoudoft  beleeve;  imputed  and  inherent  holi- 
nefs  goes  together.  In  Vfal.  32.  z.  That  mans  fpirit 
"/;io-.;  F  2  hath 


20  1>lot  going  to  Chr'ijl  for  Life  and  Sah  at  ion  ^ 


hath  no  gu ile  vphof.'  iniquity  the  Lo rd  co<v err.  T  her  e 
wilbe  incheean  evil  and  a  deceicful  heart  unlefs 
thoudoft  draw  nigh  by  faith  to  the  liv  ng  God. 
That  certainly  is  not  inherent  holinei's  wh  ch  is  not 
;oyned  with  imputed  kolinefs.  However  men 
calic  living  holily,  and  cry  down  beleeving,  yet 
they  have  alwaies  had  under  that  velvet  patch 
fome  filthy  fore  or  o  her.  In  Kom.  lo.  3.  That 
man  that  doth  live  holily  is  more  afraide  o£  unbe- 
leifcthen  of  any  fm.  Lee  me  fpeak  freely.  Doth 
not  a  man  by  nature  fave  his  head  and  heart  ?  Hach 
not  nature  taught  a  man  to  expofe  any  joynt,  ra- 
ther than  his  vital  parts  ?  Know,  thy  faich  is  thy 
vital  part ;,  Therefpre  of  that  thou  fhouldeft  be 
moffc  afraid.  When  any  temptation  comes  to 
draw  thee  from  Chrift*,  it  would  be  like  a 
dart  llruck  to  thy  heart.  But  fuppofe  that  you 
could  be  holy  without  beleevmg  on  Chrift,  yet 
your  not  beleeving  would  be  accounted  (in.  For 
firft,  legalholmefs  doth  not  difpenfe  with  evan- 
gelical. F-aich  and  Works  areoppofite  in  juftify. 
cation,  but  no  where  elfe.  When  thou  hafidone  al, 
as  Chrift  faid  to  the  ypng  man,  yet  there  it  one  thing 
lack^ngy  ^ar\\;  10.  21.  Sobeeaufe  thy  confcence 
faith  within  thee  from  God  that  thou  lackcft  beleif, 
that  one  thing,  thou  heareft,thou  mourneft,  thou 
avoideft  fin^  but  thou  doft  no?  beleeve,  this  rather 
is  a  check  to  al  the  former,  nay  its  that  which  tur- 
neth  al  the  other  into  fm.  What  is  thy  hearing 
without  faith  ?  what  is  thy  praying  without  look- 
ing on  the  mediation  of  Jefus  Chrift?  What  is  thy 
mourning  without  looking  on  him  whom  thou  haft 
pierced  ?  It's  a  certain  truth,  that  thing  is  only  good 
which  hath  al  the  parts  of  goodnefs  in  it.  and  that 
thing  is  only  ev  il  which  wants  no  one  part.  A  piece 
of  mony  if  it  wants  one  grain^  is^noc  currant.  Do* 
but  confider  what  a  hand  thy  faith  hath  inal  ikf 

worli. 


is  an  exceeding  gnat  Sin. 


21 


works,  and  how  it  muft  needs  make  al  null  where 
k'swanchig:  It  makes  a  1  thy  works  deadv/orks, 
and  offends  the  noftrills  of  God.     Thy  faith  muft 
iirft  give  the  power,  its  the  principle  of  every  holy 
duty.     But  it  mufi:  not  only  give  power  to  do,  but 
its  a  motive  to  do,  <For  the  love  of  Chrijh  conftrainef, 
becauferve  tbi^  judgy  that  is,  by' beleeving.     When 
thou  haft  been  ftirredup  to  any  thing  that  is  good,' 
Faith  muft  carry  it  to  the  Father  :  when  thou  haft 
carried  it  to  the  father.  Faith  muft  get  a  pardon  of 
althat  thou  h^ft  done   amifs,   and  fprinkle  thee, 
with  the  blood  of  Chrift.     Now  whenas  thou  arcj 
defe^ive  in  al  thou  doft  without  Faith,  which  way  | 
canft  thou  be  pleahng  to  God  ?  But  fuppofe  there 
wa?  no  defe^  in  any  circumftance,   yet  faith  is 
thebondortye  of  the  union  with  Chrift,  and  with 
al  the  Saints,  and  Angels,  which  are  the    body  of 
Chrift,  and  its  neceffaryjand  thou  canft  not  be  wth- 1 
out  it.     The  Angels  you  know    are  perfeft,    and 
they  do  the  wil  of  God  without  blame  or  fault, yet  I 
they  are  faved  by  Chrift,  forheisfaid  to  be  their: 
head.     Which  way  they  areunited,or  what  is  the  j 
bond  of  their  union,  1  wil  not  difpute.     I  am  cer-  ! 
tain  ours  is  by  faith.     By  faith    we  are  married  to 
Chrift  and  it  makes  us  one, as  the  foul  is  in  the  body, ' 
as  the  husband  8c  rhe  wife  are  one  flefli.So  although 
thouneedft  not  Fa'th  to  do  what  Godrequireth  of 
thee,  yet  thou  needed  faith  to  a  ake  rhee  a  member 
of  tiiebody  of  Chrift.    I  befcech  yon  confider  this, 
you  cfpec^ally  that  think  to  lay  a  law  of  the  per- 
formcncc  of  Dutyes  on  your  felves  to  weare  out  the 
fting  of  your    confcience  :    and  by  holy   dutyes 
to  keep  your    felves    from    hearing  the   vo^'ce 
of  an  accuhng  Confcience  :  If  you  go  not  re  Chrift, ' 
you  iray  be  deceived :  You  may  have  peace,  but  > 
not  the  peace  which    Chrift  gives  to  his  people,. 
You  may  do  much,  but  in  wirnot  be  truly  good,  i 

Thofe 


2.  Cpr..[ 


2  2     lS[ot going  to  Chrijlfor  Life  and  Salvation 


Thofe  duties  alone  do  you  good,  thofe  prayers^ 
thof  e  leiiiioiis,  thofe  mournings  chut  are  as  bellows 
to  blow  up  and  quicken  the  iparks  of  faith  in  you. 
Thole  diicyes  become  fin  unco  you  wherein  you 
pray  away  the  fenfe  of  the  need  of  faith.  Ihac 
which  duls  your  fenfc  of  your  need  of  Chriftis  a 
iin,  and  the  gieaccft  iin,  becaufe  Jefus  Chrift  is  the 
glory  of  God  the  Father.  Oh^  that  I  could  per- 
fwade  with  your  hearts  that  you  have  more  to  do 
with  the  Gofpel,  than  with  the  Law.  The  Law  is 
your  rule,  and  the  Goipel  is  your  principle.  Ic 
lyes  on  you  more  to  beleeve,  then  to  do  any  work 
befides.  Y  ou  are  worfe  under  a  doubt,than  you  are 
under  an  inclination  to  any  other  hn.  When  chou 
coniefl:  to  view  over  thy  fms  with  a  righteous  judg- 
ment, thou  wile  fay,  Oh  this  pride  of  heart  that 
hath  ipoy  led  thee,becaufe  it  harh  carried  thee  on  to 
duty.  Thou  wilt  fay  much  more,  Oh,  this  unbe- 
leifeof  heart  that  hinders  thee  from  clofmg  with 
Tefus  Chrift.  Thofe  fhal  have  the  fhroadeft  pun- 
ifhmenc  that  have  not  beleeved  at  the  lafi;  day.  Let 
your  heart  therefore  go  out  moil:  after  faith,  and 
with  draw  your  felf  mofl  from  that  that  oppofeth 
faith.  A  wifeChriftian  affoon  as  he  fees  whither 
a  temptation  wil  lead,  even  to  truft  to  any  thing 
without  Chrift,  or  to  fit  down  withouc  Chrift,  he 
begins  to  ufeal  helps  againft  it.  Satan  comes  and 
whifpers  thoughts  of  uncleannefs  into  his  heart, 
and  he  faith  God  forbid  :  Why  doft  thou  not  /ay 
fo  againft  thy  unbeleife  >  When  he  faith  it  is  not 
foitheeto  be  in  Chrifts  armes  who  art  fo  filthy 
anduncleane  !  Why  faift  thou  not,  Lord,  refift 
Satan  >  Doubts  come  to  be  great  andunanfwerable, 
becaufe  thou  lookeft  not  to  them  in  the  beginning. 
Kever  let  that  man  be  counted  a  Saint  that  wallows 
in  drunkenefs,  or  any  other  ftn.  But  if  this  makes  a 
man  more  a  Chriftian  that  he  bcleeves,  than  that  he 

abftaines 


is  an  exceedinggreat  Sin. 


3 


abftaines  from  moral  faults,  thenchac  manis  leaft 
!  a  Chriftian,  that  hath  leaft  faith.     Therefore  come 
■cothispafs,  do^sTanldid,  fay,  Lord,  I  have  ma- 
ny fins  thou  knowefl,  but  this  is  theworftofal, 
evenmy  unbeleif€. 

«i?4?#4?4?f  #'$"^  i  4? * 4* ^'•^^ 4? 4? 4? 4" 4  •'''l?'l'4?4?4?4?4? 

CHAP.  III. 
Objedt.  Jl  man  bath  no  power  to  bdeere*  Anf  wer. 
^nbeleife  a  fm  againji  ^atitre,  ^an  loji  bis  . 
power  to  beleeve,  Impotency  is  not  the  next  caufe 
of  Unbelief,  b fit  fomevphatelfe.  It  is  the  Hypo* 
erify  of  our  hearts  to  plead  this  Impotency*  Jin 
Objeft  Anfwered.  Qod  accomits  itaQloryto 
bimfelf:  for  m  to  ta^^  him^  when  we  ha^ve  tried 
all  other  meaner,  Oh)t(k.  I  do  nothing  but  fm^ 
andisitafmformenottobeiienje    :'  Anfwer, 

Objeft 

IT  may  be  faid^  How  can  unbelief  be  f  o  great  a  fm 
ieeing  a  man  hath  no  power  ^o  beleeve  >  aiid 
it  is  queftionable  whether  he  ever  had  that  po- 
j  wer  to  beleeve  when  he  was  in  innocency  ?  A  man 
is  now  dead  in  fins  and  trefpaffes.  We  cannot  beleeve 
of  our  fel'veSy  it  k  the  gift  of  Qod,  in  ^ph.  2.  8.  The 
fame  power  that  wrought  in  Chrifl  when  he  was 
raifedfromthe  dead,^  the  fame  power  doth  work 
inthofe  that  do  believe,  ^ph.  i.  20.  that  is,  After 
believing  they  have  need  of  that  power  to  preferve 
their  Faith,  and  to  carry  on  their  faith,  til  they 
come  tobefealed  with  the  fpirit,  and  much  more 
need',  therefore  have  they  of  that  almighty  power 
to  make  them  to  beleeve.  Is  this  f  faith  thehear.t 
of  a  man  )  fo  great  a  fin,  not  to  beleeve  ?  You  may 
as  wel  fay^  It  is  a  fin  not  to  make  a  World  :  or  for 
a  man  not  to  quicken  the  dead*,  or  for  the  dead  not 
to  make  one  alive.  God  requires  of  no  man  im- 
^^^  ^^  pofTibilities, 


Q^     Nof  gohig  to  Chrtftfor  Life  and  Sahation^^ 


pofTibilicies,  or  rhac  they  fhould  do  that  which  is 
peculiar  co  himl'elf. 

xAnftv.  ICs  moft  certain  my  beloved  (  for  Anfwer 
unto  this)  tha;:  it  is  not  in  our  power  to  beiecve. 
In  2.  Thef  3.  2.  AU  men  have  not  faxtb :  Luc  in  the 
Greek,in  the  original  it  is  thus,ou  m>7writ  ymm:  not  al 
have  faich.  The  negative  Qnot  ]  is  put  before  the 
univerfal  note  [^  al]  and  by  an  Hebrewifme  or 
manner  of  fpeech,  the  meaning  is  this,thac  there  are 
not  any  that  havepov/er  to  beleeve. 

%pt  all  have  faitb. 

That  is,  not  one  of  al,  hot  one  nor  other  of  al 
mankind  have  a  power  to  beiecve.  This  muft  be 
rooted  and  grounded  in  your  hearts,  elie  God  wil 
not  inable  you  to  heiQ^VG:f/)rhefillf  the  hungry  with 
good  things  ^and  tbi  rich  he  fend  f  empty  away.  In  huks^ 
i«53>  54*  *He  helpr  bis  firvant  Ifrael.  That  is,  he 
hath  helped.  Thofe  in  the  Scripture  that  are  ex- 
pounded to  look  to  al  the  poor,  and  to  releeve 
them  in  their  neceffities  are  called  helpers,  i.  Cor, 
12.  and  the  latter  end.  Now  as  the  treafure  is  to 
be  given  to  the  poor,  thetreafury  of  the  v^hurch  is 
to  be  given  to  the  needy,  fo  God  gives  out  only 
grace  to  them  that  are  not  able,  and  that  have  not 
wherewithal  to  help  themielves.  Who  wil  releeve 
a  rich  beggar,  he  that  can  help  himfelf,  and  wil 
not  ? 

Andagain,  thedeeplenfeofa  mans  inability  to 
lay  hold  on  Chrift,  and  co  beleeve,  becaufe  that  is 
a  work  of  fuch  a  power,  that  can  be  no  d  fcourage- 
ment  to  a  mans  beleeving,  becaufe  no  man  is  requi- 
red to  beleeve  in  his  own  power.  And  the  lame 
power  which  doth  work  faich  is  therefore  revealed 

- and 


is  an  exceeding  great  Sin. 


25 


and  made  known  chat  we  may  beleevc,  God  doth 
unbare  that  Aim  to  this  very  end,  that  he  may- 
work  faith  in  us. 

Nor  my  beloved  is  our  inability  to  beleeve  any 
excufe  of  the  fm  of  unbeleefe.  If  you  do  but  com- 
tider  that  our  impocency  to  beleeve,  our  cannot  be- 
leeve, it  arifeth  either  from  our  nature,  or  from  a 
juft  judgment  of  G  od. 

Fromafpiritual;udgment  of  Godyou  fhal  read 
it  doth  arife  in  John  12*  39. 40  They  could  not  beleeve 
(  faith  the  Text  )  bccaufe  that  Ifaiah  bad  faidy  be 
bad  blinded  their  miridfy  and  hardned  their  hearts^ 
that  tbeyjhould  notfee^  nor  underftand^  nor  be  conver- 
ted. And  in  AUs.  28. 25,  265  27*  the  Apoftle  faith. 
That  they  did  not  fee  nor  under  ft  and  becaufe  their 
hearts  were  tvaxedgroffe,  leajh  they  fijould  fee ^  and  un- 
derfland^and  be  converted :  and  therefore  he  turned 
from  them  as  thofe  that  there  were  never  hopes  of, 
that  they  would  beleeve.  When  God  doth  pimifh 
any  man  fpiritually,  it  is  by  giving  a  man  up  to  that 
fin  which  he  was  guilty  before  of.  So  the  text 
faith  in  ^om.  i .  24<.That  becaufe  that  when  they  hjiew 
not  (^odj  they  glorified  him  not  Of  Qody  but  were  vain 
in  their  own  imaginationSy  he  gave  them  up  in  the  24. 
ver.  to  uncleann^  through  the  lufls  of  their  own  heart. 
Our  fins  being  the  caufe  of  this  judgment,  therefore 
this  impotency,  this  want  of  power  to  beleeve,  can 
no  way  excufe  our  unbelief. 

Confider  as  it  comes  from  natural  impotency.  It 
is  either  the  feeble nefs  of  nature,  or  its  infufficiency 
in  innocency ,  or  fmce  the  fal.  I  befeech  you  mark 
what  I  fhal  fay,  becaufe  it  tends  to  great  convifti- 
on. 

I .  Although  we  be  fallen(  mark  what  I  fay  )  yet 
the  fm  of  unbelief  is  againft  thofe  principles  which 
are  left  iu  our  nature,  by  which  we  aft,  and  by 

a  whicn 


i 


11  m.   ■_! i_liw    WmTi  -  •  -  m        m     t    mmm^t  -  r       -    - ■ 

j     2  6     ]S[ot  going  to  Ch/tjl  for  Life  and  Salvation, 


- 


1 


whichweareaftedin  other  things.  Thefe  are  in 
I  men  chat  are  fa  lien  natural  principles  not  onely  to 
'  preserve  th 2 ir  kind,  but  to  keep  awak^  their  con- 
'iciences.  And  even  againft  thofe  natural  princi- 
ples do  men  fm  by  unbelief.  Nacucaliy  men  hold 
this,  that  whatfoever  God  faith,  is  true,  although 
they  underftand  it  not.  And  therefore  you  fhal 
find  that  the  Heathen  would  receive  a  riddle,  or 
fome  iefitence  fro.n  their  oracle  as  infallible,  al- 
though they  were  not  able  to  find  out  the  true  mea- 
ning of  it. By  nature  wc  know  that  God  can  no  more 
fpeak  falfely,  than  he  can  do  wickedly.  The  (/irft 
caufe  cannot  do  ill.There  is  naturally  in  men  a  fear 
of  wrath  and  /udgment.  Nature  t^s  men  that  they 
are  not  the  firfl,  but  an  inferior  being,  and  have 
their  dependance  on  another,  to  which  they  muft 
give  account.  There  is  in  us  a  felf  love  and  a  defire 
after  happinefs.  Now  unbelief  is  againft  al  thefe. 
For  it  makes  God  a  lyar.  How  can  it  be  faith 
the  foul)  ThatGodlhouldbefokind,  and  have  fo 
much  mercy  ?  That  I  who  am  fo  vile,  fhould  be  fo 
muck  in  his  account,  and  have  fo  great  things  for 
my  portion  ?  Unbelief  hardens  the  heart  againft 
the  wrath  of  God  and  judgments  to  come.  And 
as  faith  is  the  means  of  life,  fo  unbelief  is  the  refu- 
ial  of  the  means  of  our  happinefs. 


Ob;edl.  Tea    (  you  wil  fay  )  That,  that  proves  \ 
not   that  it  is  a  Jin  againft  that  defire   of  happineji  . 
which  is  in  m  by  nature^  becaufe  faith  and  happinefi  is 
above  nature^  and  is  not  in  Jfs  by  nature'. 

AnfcQ.  Firfl:,  but  mark  what  T^/zZ  faith,  Thathe 
didftri've  if  by  any  means  he  might  attain  unto  the  re- 
furreUion  of  the  dead  by  Jeftis  Chriji^  Phil.  2.  1 1 .  So  it 
is  the  work  of  nature  to  ftrive  in  the  ufe  of  any 
means. Grace  makes  a  man  ftrive  (as  Vaid  did)with  \ 
_^ underftanding 


"^■—w^t  ».m 


is  an  exceeding  great  Sin. 


/ 


uuderftanding  and  liking  of  them.     But  nature  tea-, 
chethamantoftrive  in  any  means  wherein  fafetyi 
may  come  CO  it  felf.     Asfor  example.     In  th^  bo- 
dy of  a  man  there  is  fuch  a  natural  care  of  himfelf 
thachewiltry  every  medicine  although  it  be  to  a 
choufand  that  he  hears  wil  do  him  good.    Tel  one  \ 
lick  of  an  ague,  or  of  the  ftone,  that  this  and  that  is 
goodforhim,  hewilfubjed^his  body  tothe  ufe  of 
them.,  andufe  them  continually  5  and  not  be  weary. 
As  there  is  in  the  body  this  care,  and  therefore  ic 
ufeth  this  means,  fo  there  is  in  the  foul  too  natu- 
rally. For  the  foul  is  as  careful  for  its  prelervation, 
as  ic  is  for  the  body.  And  therefore  in  'Math^s,  7.the 
Scribes&Hypocrites  came  to  fly  from  the  judgment 
to  come,  to  che  baptifme  of  John.  And  J^^^rhat  he 
might  ef cape Hel,  becomes  and  tels  the  llory  of 
his  treachery  againfthis  Lord  and  Mafter.     ihac 
there  may  be  no  miftake  in  you,  the  fummeisthis. 
That    nature  doth  as  wel  lay  hold  on  al  means 
thac  are  revealed  for  its  prefervasion,    as  Grace 
laies  hold  on  al  the  means  which  are  revealed  with 
knowledge  and  approbation.     Therefore  imbelief 
being  anegled:  of  che  way  of  falvacion,   is  a  fin  a- 
gainfl  nature. 


Secondly,  Suppofe  a  man  to  be  never  fo  impor.enc 
and  unable  to  beleeve,  yet  he  hath  brought  that 
upon  himfelf.      God  juftly,  buc   yet  out  of  his 
Soveraign  power,  would  have  this  Law,  that  which 
the  fir  ft  and  fecond  Adam  did,  he  would  have  com- 
municated to  the  pofterity,   thofe  that  are  accor-  j 
ding  to  the  flefh  and  fpiric  of  them.     Buc  yet  chere  ! 
is  no  fin  that  comes  into  us  by  nature,   whijch  we  ^ 
make  not  our  own  by  approbacion  and  loving  of  ic.  \ 

\  We  aft  over  again  AdamM^m,  and  do  thac  in  our  j 
flefh  which  we  are  guilty  of  in  him  as  an  Head.  We  \ 
have  loft  therefore  our  power  to  beleeve.     And  j 

i .  G  2  thac 


[i 


y  ' 


■     ■  '      '  .  ..  T  I  . I  I 

28     Not  mng  to  Chr'tjlfor  Life  and  Sahation^ 


I 


that  you  may  linderftand  that,  A  power  (  you  muft 
know  ■)  CO  a  thing  may  be  loft  two  waies. 

1.  Formally,  when  th^  quality  and  habk  of  its 
fe  if  is  loft. 

2.  When  rh^c  wh'ch  is  requifice  to  the  in-being 
of  that  quality  is  loft.  As  for  example,  A  man 
lofeth  his  feeing  or  hearing,  as  wel  when  he  lo- 
ferh  the  organ,  the  Eye  aud  rhe  Ear,  as  v/hen  he  lo- 
feth the  power  of  feeing  or  hearing.  There  muft 
be  fuch  a  thing  as  the  Eye,  and  Ear.  as  wel  as  the 
fenfe  of  feeing  and  hearing,  for  the  organ  and  the 
fenfe  are  two  different  things.  So  there  is  required 
to  faith,  an  humble  fenfe  of  our  nefcience,  or  that 
we  do  not  know  that  which  is  beft  to  our  happinefs. 
There  muft  be  a  reverent  refpeft,  and  efteem  of 
God  as  one  who  doth  know  and  wil  not  deceive. 
There  muft  be  a  love  to  him,  that  fo  what  is  not 
evident  in  it  felf  to  Us,  and  to  our  underftanding, 
may  be  taken  upon  his  credit,  and  affeftions  to  our 
good.  There  muft  be  laftly  a  fubjedion  of  heart, 
to  let  God  do  what  he  wil  with  our  underftanding 
and  afFeftions  that  faith  may  be  formed  in  us. 
There  is  no  man  can  beleeve,  but  muft  have  al 
chefe. 

He  muft  acknowledge  that  he  knows  not  what  is 
beft  for  him. 

He  muft  account  God,  as  him  that  is  only  wife 
and  able  to  dire  ft. 

He  muft  haveja  love  too,  and  a  reverent  efteem 
of  him. 

.     And  he  muft  be  fubjeft  to  him.     Now  beloved 
\mark  it. 

I     Suppofe  that  Adam  had  not  the  formal  power  of  ( 

faith,  andhabit  of  faith4n  him,   yet  notwihftan- 

ding  there  was  ill t/4<iam  although  he  could  not  go 

I  to  Chr  ift,  although  he  could  not  look  on  himfelf  as 

\ ^ guilty 


is  an  exceedinggreat  Sn. 


2P 


;gu"ky,  andn^edinga  m^iiacor  (  f uch  a  choughc 
had  bin  a  lie,  and  HOC  according  to  cmth  )  yet  he 
hadafubjeftinglpicit  coGod  :  he  had  nothing  in 
his  under/landing  co  flight  what  God  fhould  fay  to 
him  :  There  fvas  nothing  in  him  to  refill  Gods  ope- 
rations on  his  mind,  orihe  change  upon  his  mind. 
Mark  then,  we  have  loft  our  power  (  This  is  the 
I  fecond  Antwer  )  and  if  not,  yet  we  have  loft  that 
1  which  is  requifite  unto  faith  by  our  fm  in  Adam. 
I  And  do  you  now  think  when  we  have  loft  our  po- 
wer, that  it  is  any  plea  or  excule  for  not  doing 
what  he  requires  of  us.     Is  this  any  reafon  why  the 
Debtor  fhould  not  pay  becaufe  he  hath  fpent  his  e« 
ftate  and  brought  himfelf  to  beggery  by  riotous 
courfes  ?  Is  this  any  reafon  at  al  why  God  fhould 
not  require  ?  Is  our  fin  the  lefs,   and  our  duty  the 
lefs,  becaule  we  have  withdrawn  ourfelves  rebel- 
lioufly  from  th£  y  oak  of  him  ? 

3.  Andlbefeech  you  mark  this  efpecialiy.     If 
you  look  into  your  own  hearts  and  the  heart  of  o-j 
thcrs  :  or  if  you  do  with  fpiritual  reafon  analife 
and  examine  the  unbelief  of  men,  or  of  your  felves:  i 
you  fhal  find  that  the  reafon  why  men  do  not  be- 
leeve,  is  not  their  wanr  of  power  :  The  ntut  caufe 
of  their  unbelief  is  not  their  impotency,  but  fome* 
what   elfe.     As'M^f^.  22.  $.    they  that  were  in- 
vited to  the  feaft  and  came  not,  they  were  as  blind, 
and  as  lame,  and  as  maimed     as  thofe  that  were 
found  by  the  high  way  (  for  there  is  one  condition  \ 
of  al  men  naturally  )  but  they  thought  they  did  [ 
fee,  andthey  laid  the  caufe  of  their  not  comming  [ 
not  upon,  that  but  upon  their  bufmefs.     One  had 
one  thing,  and  another  had  another,  and  they  could 
not  come^  faith  the  text,  they  could  not  come.     So  | 
beloved,  the  ground  of  our  unbelief  is  laid  upon  ' 
our  unworthiiiefb',   and  unhumblenefs,  if  it  were  j 

ChU§:| 


I 


/ 


5  o     ISlot  going  to  Chrijlfor  Life  and  Salvation^ 


thus  and  thus  with  me,  then  I  could  beleeve,  and  I 
would  go  cojeius  Chriftjbuc  because  ic  is  not  fo, 
therefore  I  dnre  not  lay  hold  upon  him.  To  make 
ic  plain  thus. 

Men  either  keep  in  unbeief  upon  fuch  grounds  as 
do  luppoie  they  have  power  to  beleeve,or  not  :  It  is 
tobe  luppofedthat  thofe  nien  take  themfelves  to 
have  power  to  beleeve,  who  would  not  have  al 
from  Chrifl  by  faith,  but  would  carry  fomthing  to 
him  5  who  would  be  humble  before  they  do  be- 
leeve  *,  who  would  be  foaken  in  forrow  before  they 
dobeleeve,  and  foftned  into  fuch  a  temper  and  fenfe 
of  fm,  (  as  they  thiak  is  ;uftly  due  for  fm  )  before 
they  do  beleeve.  Thefe  now  fuppofe  they  have  a 
power  to  beleeve. 

Or  elfc  that  which  hinders  them  is  fomething 
elfe.  That  men  are  of  opinion  that  they  cannot  be 
leeve  ^  and  yet  although  they  know  that^  that  doth 
not  hinder  them,  buc  their  difaifeftions  unco  Jefus 
Chrift.  If  ic  were  only  wane  of  ftrength  which 
hindred  a  man  from  going  a  Journey  at  the  com- 
mand of  his  Mafler^you  ihould  find  him  either  dead 
mthe  way^or  fet  in  the  way, you  fhal  find  him  craw- 
ling in  the  way,  or  ftumbling,  if  he  could  not  make 
that  fpeed  he  fhould.  You  fhal  know  it  is  only 
want  of  ftrengthtoan  adion,  when  you  find  men[ 
fo  in  the  way  of  anaftion.  Now  you  fhal  find  that' 
its  not  fo  with  men,  for  they  are  not  in  the  way  of 
faith,  they  are  not  inic,  they  areouc  of  ic :  fori 
befeech  you  Is  this  the  way  for  men  to  beleeve.  To 
^lelTenfm?  and  to  entertain  hard  choughts  of  God 
'and Jefus  Chrift? 


To  explain  it  yet  further.     As  a  man  doth  fliew  ^ 
that  he  wanes  love  CO  one,   when  Cakkough  hebe, 

not 


is  an  exceeding  great  Sin* 


31 


! 


I 


notable,  bucpoor)  hefhalfay  chat  if  hehad  toii 
thoufand  pound  in  his  purle,  he  would  HOC  give  a 
penny  to  him:  He  fhews  his  mean  efteem  of  any 
thing,  whofaith  thatif  hehada  thoufand  pounds 
in  his  purfe  he  would  not  give  a  groat  for  it.  So 
the  oppoficion  of  mens  hearts  to  Jefus  Chrift  doth 
fhe w  that  if  they  had  Power  they  would  not  beleeve 
on  hmi.Ifay  the  oppofitionof  heart  unto  Jefus  Chrift 
8ccheir  want  of  love  to  him. (which  isin  al  men  more 
or  lefs  according  to  the  means  by  nature  )  In  J^obn.  \ 
5.  39.  Search  ths  Scripture^  faith  he  ^  or  as  you  may 
read  the  words  wel,  according  to  the  Grammar  and 
the  fcope  of  the  place,  you  do  fearch  the  Scripture 
and  chink  in  them  to  have  eternal  life  :  But  faith  he 
you  fearch  the  Scriptures,  and  every  chapter  a  thou- 
fand times  over,  rather  than  take  one  ftep  to  come 
to  me  for  life.  Al  the  Chapters  that  you  can  read^and 
when  you  have  read  them,  they  cannot  but  give  you 
light  to  come  to  me,  yet  you  wil  rather  go  that 
long  way  then  come  to  me  that  you  might  have  life^ 

Laftly,Whenas  thoupleadeft  that  thou  canft  not 
beleeve,  and  that  it  is  not  in  thy  power,  confider 
with  thy  felf,  and  refled  on  ths  hypocrify  of  thy 
fpirit,  and  boldnefs  of  heart  in  thee,  to  put  ofFfuch 
commandments,  fo  glorious  a  thing  to  God.  Thou 
haft  loved  fmfo  wel,  as  to  break  thy  Arms  that 
thou  canft  not  work,&now  chcu  thinkeft  to  be  from 
under  the  acknowledgment  of  the  work  that  is  laid 
upon  thee.  If  thou  hadft  a  mind  to  believe,  thou 
wouldftfeek  out  for  power,&:  cry  out  of  the  mifery 
that  thou  art  in,becaufe  chat  thooj  canft  not  beleeve 
and  not  excufe  thy  felfe  for  not  doing  of  it .  Oh, 
great  Hypocrify  1  The  man  that  was  defiroias 
(  you  know  )  to  be  healed  by  the  water  which  the 
Spirit  troubled,  fate  there  contmually,  and  cried 
outforfome  to  put  him  in,   wheri  the  Angel  did 

move 


n  2     Not  (TQing  to  Chrijl  for  Life  and  Sahatiofi, 


I  move  upon  the  warcr,  elfe  he  knew  not  what  to  do. 
A  pool  man  chat  ows  a  debt  which  he  knows  not 
how  to  pay,  although  he  confelTeth  he  hath  not 
wherewithal,  yet  he  owns  every  cal  and  advice 
criven  to  him  whereby  he  may  repay  it.  Were 
there  but  honefly  of  heart  in  thee,  and  plainnei's, 
were  there  not  hypocrify  in  thec.thou  wouldft  take 
notice  of  the  means,  and  look  after  the  means  to 
beleeve  as  wel  as  take  notice  of  thy  impotency 
tobeleeve.  Never  lay  fault  on  the  w^aknefs  of 
thy  Ankle  bones,  that  thoncanft  not  go  to  Chrift^ 
Nor  of  thepalfmefsof  thy  Joynts,  that  thou  canft 
not  take  one  ftep  to  go  to  God,  for  there  is  fome 
power  in  thee  which  thou  walkefi:  not  according  co, 
in  the  matter  of  faith.  I  fay  in  the  matter  of  faith. 
Although  there  be  no  power  in  thee  to  things  fuper- 
natuial  thou  haft  brought  it  upon  thy  felf  :  And 
the  truth  is,  that  the  immediate  caufc  of  not  belie- 
ving, is  not  a  natural  deficiency,  but  a  moral  oppo- 
lit  ion  of  fpirit  unto  Jefus  Chrift.  And  fo  much 
fhal  fuffice  for  that  objedion.  And  that  is  enough 
even  to  keep  the  hearts  of  the  people  of  God  down, 
and  to  lay  them  low  every  time  they  fin.. 

OhjeH.  But  it  may  befiirther  objefted  and  faid, 
I  ban:e  flood  out  long  ^  0  fuch  a  fet^mon  i  beard  a  loyce 
faying^  come  up  hither^  and  it  came  fom  the  mouth  of 
Jefus  Chrift*  ilovp.  was  my  heart  voarmed  ^  then  none 
but  Chrift^  none  but  Chrift  :  but  that  r^oyce  is  filent, 
and  I  hanje  not  heard  it  long,  Jefus  Chrift  hat};?  called  e- 
njen  til  he  was  hoarce^  and  novo  fpeakj  no  mo  re.  ^e^er 
vpot  any  onefo  wooed  and  intreated  a^  1  have  beeti^  and 
yet  continually  haveheenftrange  and  have  not  bearl^ 
nedto  the  intreaties  of  Jefus  Chrift  to  my  foul ,  ^ay 
fuch  a  one  as  I  beleeve  ^  Is  it  afmfor  me  not  to  beleeveP 

*Anfw,  Beloved,  you  muft  know,  the  Devill  la- 
bours 


is  an  exceeding  great  fin.  3  3 


bours  CO  keep  a  man  from  duty  as  much  as  he  can, 

and  when  he  hach  kept  him  long,  he  would  keep; 

.him from k  akogether.     He  f]rfl  faich,  do  k  noc  | 

I  yec,  and  then  dole  HOC  at  al.     Like  a  Debtor  that  \ 

i  nets  favour  from  day  to  day  for  the  paymenc  of  i 

Iwhacheows;,  and  then  afterwards  denies  that  he  | 

owedfucha  debt.     To  go  co  Jelus  Chrift  (  fakh  1 

the  foul  in  fuch  a  cafe  after  al  this  )  is  a  difreJCped  j 

CO  God,  to  take  him  in  the  lafl  ^lace.     And  an  aft  j 

of  felf  love,  when  I  cannot  help  it.     And  therefore 

'  how  ihal  1  chink  that  1  fhal  be  excepted  ?  It  is  a  hn 

I  becaufe  it  cails  a  difrefped:  upon  God  ; 

\     I  pray  confider  it.     Its  a  great  fin  co  delay  belee- 

Iving.  Betterput  off  any  duty  then  chat.  Ourfpirks! 

ou^hc  CO  be  moft  ready,  where  God  ihews  himfelf  j 

Imoftkind,  and  forward,  and  moft  gracious,  as  he, 

doch  in  che  calling  us  co  beleeve.     Puc  off'believing ! 

andchoufecceftupfelf  fufficiency  5  And  thou  neg-j 

lefteft  Jefus  Chr  j^t.    Thou  putceft  oif  Heaven,  and  j 

•  greac  lalvacion.So  long  a  time  as  thou  fettcil  to  thy  ! 

felf     before  thou  doft  beleeve,  before  thou  comelt 

unco  Jefus  Chrilt,  fo  long  a  time  thou  fettcfl  to 

thy  felf  before  thou  wile  partake  of  that  falvacion 

pur  chafed  by  him.  Oh  that  a  man  fhould  be  fo  foo- 

lifh  as  to  refufe  his  life,  Gold  tryed  in  the  jfire,  (  if 

;  you  wil  compare  it  to  any  thing  that  is  of  worth  &: 

1  efteem  among  men  )  Jewels  that  are  of  ineftimable 

i  price, Who  is  there  fo  foolifh  in  the  world,  as  to  re- 

I  fufe  riches  when  they  are  off'red  him  ?  Its  therefore 

brutiftmefs  in  a  man  co  refufe,  or  puc  off  beleevirig. 

But  ic  would  be  alfo  a  very  greac  fm  co  delay  ic 
any  longer.  Wearewonc  co  plead  with  men  by 
j  way  of  common  honefty  y  that  when  they  have  had 
fo  great  a  cime  co  pay  their  debt,  that  now  they 
I  fhould  not  defer  *,  that  after  we  have  come  fo  riiany 
\  times  for  the  debtj  that  at  laft  they  fhould  cake 
I  H  care 


j»l>^ 


^.  A     Hotgrnng  to  Chnfljor  Life  ahd  Salvation ^ 

care  to  difcharg^  what  is  charged  :  So  I  fay  in  this 
cafe.  Haft  chou  known  fuch  dayes?and  have  there 
been  fuch  ofFers?andhaft  chou  made  fuch  refufalls? 
donhoufono  more.  You  ihal  find  this  cleerely 
in^cb.  3.  9.  15-  Where  the  Apoftlc  incimares 
chacGod  wil  beare  with  men  as  he  did  v/irh  the 
Ifralices  forty  yeares  in  the  wildernefs :  He  wil 
give  them  a  time  afcei"  al  i^eir  refufalls  of  him  in 
which,  if  they  accept,  they  fhal  have  f-Jvacion. 
Tb  day  if  you  vail  beare  bis  njoicjy  bardm  not  your 
beartfj  as-  your  fatbers  didy  wbo  grieved  me  forty 
yeares  hi  tbe  voildcmi'p.  The  Holy  Ghcft  doth  prels 
them  upon  this  ground^  becaufe  they  had  deferred 
it  long,  like  unto  their  fathers  in  the  wildernefs, 
therefore  that  they  would  not  deferre  it  a  day,  but 
beleeve  on  the  Lord  Jefus  Chrift.  Do  not  harden 
your  hearts,  fo  much  as  to  forbeare  a  day  :  This 
day,  before  it  goes  over  thy  h?ad.  Nay  this  home 
as  foon  as  thou  goeft  from  the  ordinance,  take  thy 
foul  and  fay,  foul,  is  not  this  the  word  which  God 
fpake  many  yeares,  and  which  thou  continually 
puttefl  off.  Oh  patience  that  would  forbeare  me  ! 
and  Oh  mercy  that  would  be  io  kind  I  Oh  Soul,  do 
not  delay  !  Let  my  fins  be  never  fo  many,  and  be- 
leeving  be  never  fo  great  a  work,  yet  1  wil  not  dif- 
pucel  wil  not  forbeare.  This  isalthe  time  that 
thou  haft  to  beleeve  in. 


And  Confider  that  God  wil  take  it  as  a  glory  to 

him.  For  thee  to  cake  him  when  thou  haft  tryed  al 

I  other  meanes  :  when  thou  haft  fucked  other  means, 

i  andfindeft  nothing  in  them,    that  thou  wilt  come 

and  lay  thy  mouth  at  his  breaft  of  Confolacion 

through  Jefus  Chrift.     Although  chis  hath  been  a 

'  diihonour  to  him  chat  thou  wouldeftnoc  come  to 

himfooner,  vet  he  wil  put  this  interpretation  on! 

J  it,  chat  thou  doft  comxe  roacknowledg  more  in  him.  I 

'  then! 


is  an  exceeding  greatpin* 


35 


I  then  thou  doft  in  al  the  world  befides.  ]tis  not 
I  felf  love  neither,  when  thou  feeft  in  him  that  which 
1  thou  I'eeft  in  nothing  but  himfelf.  And  thou  fhak 
noc  be  refufed.  The  wanderings  of  the  children  of 
Ifrael  in  the  wildernefs,  and  their  unbeleife,  was  a 
meanes  to  cut  many  of  them  oif  from  entring  into 
the  land  which  God  prepared  from  them.  And  fo 
God  might  juffly  when  men  are  fo  unfatisfyed, 
leave  them  to  their  unfatisfaftion  :  And  when  they 
wil  do  nothing  but  doubt,  leave  them,  to  their 
doubtings.  He  might  fay,  fuch  times  have  I  fhewed 
my  kindneis  to  you,  and  you  would  refufe  it,  I  wil 
fhew  it  to  you  no  more.  You  fhal  dye  without  fee- 
ling of  your  fpirits,  if  you  be  converted  :  but  if  you 
be  not  converted,  you  fhal  never  ha,ve  it  more. 
But  he  wil  not  do  lo.  For  in  John^  6.  God  gave 
:  Chrift  commandment  that  he  fhouldnoc  rejed:  any 
that  comes  to  him.  Look  on  thofe  words  as  the 
ibed  of  life  and  of  faith  to  many  a  foul.  In  verf. 
i  37.  All  that  the  father  hath  gia)dn  to  me^JhciUcome 
to  me,  for  thfs   is    the  fathers   wil  that  fent  me^ 


that  of  all   that  he  hatij  ginjen    me-,    1  Jljoidd  looje 

J20thmg,     Mark  it.     It'^s  not  he  that  comes  before 

;  he  hath  run  into  fin  and  hypocrifie  :  Far  xhat  do- 

;£i:rine  were  not  proper  to  that  auditory.  For  they 

j  were  hypocrites  that  made  Chriit  to  beleeve  that 

they  beleeved,   and  carryed  it  m  their  profeflion, 

for  they  came  to  Chriit,  but  it  was  for    loves  :  He 

.  doth  not  fay  he  that  comes  nov/  or  now,  but  at  any 

;  time,  he  that  comes  tome.     There  is  no  time  fet, 

I  becaufe  there  is  no  time  fetfor.the  refufalof  any 

I  wheirthey  come.     And  he  faith,  this  is  the  end  of 

this  camming.     That  as  Abraham  flood  in  the  door 

'to  entertain  thofe  that  palled  by  :  So  Chrift  faith 

i  to  the  ioul,   Oh  pore  foul,  thou  hafl  wandered  for  - 

ry  yeares,  Come.     And  thou  that  hafl  fortifyed 

thy  foul  with  al  the  doubts  that  Satan  could  help 

H  %  thee 


:^^  ?^ot  o-oing  toChriJlfor  Life  and  Salvation ^ 


cheewich,Come. And  thou  chat  haft  gone  from  nie,l 
Come.     And  do  not  lay  chou  wile  come  hereafcer 
buc  come  now.     Do  not  lay,  chou  haft  nor  come: 
andcherefore  thou  wile  not  cake  me  when  I  come 
No,  come,  and  1  wil  receive  chee,  faichhe:  for  I 
can  but  do  whae  ehe  Faeher  hach  laid  on  me,  and 
this  ehe  Father  hath  laid  on  mc,  that  al   that  come ; 
unto  me,  I  fhouid  receive,  and  loofe  none.     And] 
look  into /p.  50.   II.  You  wil  find  none  iKal  lyei 
down  in  forrow,    but  be  that  hjndles  a  five  of  bis  ovcn^ ! 
and  lyes  down  by  it.    Let  a  man  be  in  darknefs,and 
fee  no  light,   ana  be  in  feare  of  the  law,  yet  if  he 
wil  pur  away  difcomfort,  and  take  comfort  from 
his  God  and  reft  upon  his  God,    he  Ihal  fee  light, 
and  although  his  bones  may  be  fore  a  long  while, 
yet  he  ihal  lye  down  quietly. 

Qh'j^Cc.fBjnyon  vpiI  {ay  unto  we,  I  do  nothing  in  the 
world  hut  fm^  and  is  it  fin  for  nienot  toheleeve^  and 
not  to  come  to  Jefus  Cbrifi  ? 

Anfwer.  Coniider  what  you  have  JnTyp-m,  4.  5. 
To  bim  that  vporketb  not,  hut  helee^veth  on  him  that 
juftifies  the  ungodly  ^  his  faith  is  counted  to  bim  for 
righteoufnefi.  Ungodly  men  therefore  you  fee  are 
to  beleeve.  And  faith  doth  not  juftify  a  man  or  do 
him  good  as  it  is  a  quality,  but  as  it  is  a  relation, 
and  not  as  it  is  chat  which  doth  alter  the  difpofi- 
tion,  butasic  is  that  which  doth  alter  the  ftate. 
A  man  is  an  ungodly  man  according  to  the  Law, 
when  he  is  righteous  by  the  imputation  of  the  righ- 
reoufnefs  of  thrift.  He  is  not  righteous  by  any 
inherent  righteoufnefs  after  he  beleeve$,buc  becaui^ 
that  God  imputes  to  him  al  that  Chrift  hath  done. 
And  therefore  as  Chrift  faith  in  John^  6-  29.  If 
thou  wilt  worl^th^  worb^  of  Qod,  heleeve  on  Jefus 
Chi^iji.  ,  , 

CHAP.! 


is  an  exceeding  great  Sin. 


CHAP.    IV. 


/ 


I 


The  Anfpper  to  the  former  objeU.  continued,  i*  Sin- 
ners are  the  ohjeU  of  Jiiflification,  2.  SanUifi- 
cation  k  not  neceffary  to  the  Offence  of  ^aith 
3  When  we  come  to  Jefj^  Chriji^  tve  are  not  ac* 

'  cepted  for  the  dignity  of  any  voorhjvehanje  done. 
4.  ^eith^r  are  voe  received  to  pardon  upon  the 
condition  of  voorhjng  for  future*  5.  The  pre" 
fence  of  good  rvorl^s  ts  not  neceffary  to  make  ^aith 
faving. 

Obje  dc.  It  may  he  faid  hy  a  foul  j  I  do  nothing  elfe 
butfin.  The  thoughts  of  my  heart  are  oiily  easily  and 
that  continually  :  xAs  foon  as  ever  I  do  hut  begin  to 
fet  myfelfand  toflirre  up  my  felfto  any  duty ^y on  would 
not  thin\what'Legions of  lufis do  come  forth '.1^  this 
a  fin  in  me  (  that  am  fucha  one)  char.  I  beleeve 
not  ? 

lanfvveryes.     Forfirftof  almarkit,  the  objedli 
of  juftification,  it  is   linners.     The  jfirft  and  the  i 
niaine  adt  of  faith  is  to  lay  hold  on  Jefus  Chrilt  for  j 
pardon.     This  makes  unbeieife  fo  great  a  fin,  that 
Chrift  is  not  accepted  to  the  pardon,  or  for  the 
pardon  of  our  fins,  through  beleeving  in  him  when 
we  feel  that  we  are  condemned.no  w  this  aft  of  fa  irh 
is  done  by  an  ungodly  man  as  the  Apoftle  fpeaks  in 
,^k|m.  4'   S*  To  him  that  worh^th  not  hut  heleeveth 
^Whim  that  juftifies  the  uni(odly^  his  faith  is  conn' 
\ted  for  righteoufnefs,     Juftification,    and  Sanfti- 
fication  goe  together,  Though  faith  and  al  other 
graces  are  together  in  regard  of  time,  yet  in  order 
of  nature,  Faith  is  before  them.     But  we  are  flrft 
I  juftifiedl 


3? 


♦ '1^  #  4?  •I' l>  4?  *>  ^  1^4' * '1^  ^  4?  4?  4?  ^  4?  ^I"  #* 'J*  4?  *??  4^  4?  I?  4?  i' *!? 


3^     TSlptgoin^  to  Chrifl  for  Life  and  Salvation 


i  juftiiied  and  then  fanftified.  Juftificacion  refpedls 
!  and  regards  not  any  grace  in  us,  buc  looks  upon 
t.  us  as  guiky  :  For  its  a  contradiftionyou  know  to 


grace 


pardon  one  that    is  innocent :  or  to  forgive  him 
that  doth  not  owe  a  debt.     He  niuft  be  a   tinner 
\  that  is  pardoned. 

In  juftification  God  doth  nor  look  upon  our 
no  nor  upon  fdith  in  any  other  ref  pjft  then 
as  it  is  that  motion  of  an  humble  and  guilty  per  ion 
to  himfelf  for  holinefs^and  juftihcation.  Ko  man 
can  bepardoned.but  he  that  is  fuppofed  to  be  gu'l- 
ty.fo  no  man  can  be  juflifiedjbuL  he  that  is  fuppofed 
at  the  fame  time  by  God  in  that  act.Sc  h\  thac  way  of 
God  communicating  himfelf  8c  giving  out  of  him- 
felf jto  be  ungodly.lt  is  not  the  vital  and  effential  adt 
offairiito  bring  forth  good  works  to  fanftify.to 
niake  amanholy  :  That  which  is  the  very  life  of 
faith  and  by  which  it  mud  be  defined,  is  to  go  out 
ofamansfelf  unto  Chrift  for  pardon  and  righte- 
oufnef  s.  When  we  do  beieeve  in  jefus  Chrift,  we 
are  to  look  upon  him  in  al  his  offices :  But  how  ? 
Formally,  as  he  is  a  Prieft  :  for  fo  he  juftiiies  :  and 
as  executing  his  other  offices  to  this  end  that  we 
may"  be  holy.  It  is  not  our  faith  upon  Jefus  Chri/t 
as  a  King  that  juftities,  whereby  he  rules  al  our  cor- 
ruptions, and  fubdues  al  the  thoughts  and  imagina- 
tions of  our  hearts  to  the  obedience  of  him  :  no 
n:ore  then  it  is  our  faith  upon  Chrift  as  a  Prophet 
that^uiiihes,  v/hereby  he  teaclieth  us  and  maketh 
us  to  know  the  things  of  him.  So  Chrift  Jufi:iiies  as  j 
hefatisfiesfor  us :  now  that  he  did  as  a  Prieft  by 
offering  up  himfelf  as  a  facrifice  to  God  for  us :  IJm| 
highPrieif  in  the  Law  was  as  wel  a  Judge  in  '||P 
Sy nedrion  and  Confiftory  (  For  they  were  to  bring 
the  m.atters  before  the  prieft  that  were  hard  and 
difficult,  and  that  were  to  be  punifhed  )  but  the 
high  Prieft  did  not  make  attonement  for  the  people 

buc 


i 


is  an  exceedifiggreat  Sin. 


buc  only  as  he  cendi-'ed  up  fome  thing  which  repre- 
leiited  J  efus  Chi  ills  death,  and  attonemenc  there- 
by :  So  though  we  have  benefit  by  a  I  Jefus  Chrifls 
otfices,  As  a  Prophet  to  teach  us :  and  as  a  King  to  j 

y  as  a  Prieft  doth  he  juftify  us. 


rule  us :  yet  only 


2.     Confider  this  alfo.     That  as  God  doth  look 
upon  us  as  finnevs  in  the  aft  of  juftification,   and 
confiders  not  our  Grace  :  So  Sanftification  or  good 
works  are  not  neceffary  to  the  eflence  of  faith. Holi- 
nefs  folio wes  faith,  and  is  the  fruit  of  that  atf  of 
Fa'th,  but  its  but  a  confequent^  and  not  the  forme 
and  being  of  faith.     Andthereafon  of  that  is  this, 
becaufe   Faith  is  living,  and  doth  lay  hold  upon 
jeius  Chrrft,  not   as  it  doth   fanftify  and  bring 
forth  good  works  in  us.  But  as  it  is  an  aftediionate 
aflent  Uuto  the  proniifes  that  are  made  unto  us  by 
Jefus  Chrift.     Suppofe  this,  that  love*  (as  they 
fpeak  )  did  informe  Faith  :  that  Sanftiii cation  did  ; 
enter  the  very  Definition   of  Faith,  or  that  good  ! 
v/ or ksfv/ere  eiTent'al  unto  faith  that  would  fave  a  j 
mans  ioul,  yet  notwithftanding  they  are  not  efCen-  j 
tial  unto  Faith  as  it  doth  juftify  and  fave.     Althe 
proteftant  writers  are  wont  to  exprefs  it  in  this 
cafe  after  this  manner  ^  That  as  it  belongs  unto  the , 
conftitution  of  a  man  that  he  fhould  have  a  body, 
back,  and  bones,  and  head,  but  yet  although  that 
belongs  to  his  conftitution,  and  Perfeft  (late,  yet 
there  may  be   many  humane   afts  done  without 
thefe  :  which  depend  not  upon  thefc,  As  to  know, 
and  underftand :  For  when  the  body  is  in  the  grave, 
yet  the  foul  is  in  Paradife  with  Jefus  Chrift.     Back 
Jk)ul,  and  Body  are  requifite  to  a  man,  but  not  to  al 
the  anions  of  a  man.     So  although  good  works  are 
neceffary  unto  the  conftitution  of  Faith,  yet  not 
unto  this  Faith  as  it  doth  fave  us,  for  we  are  jufti- 
fied  by  Faith  in  Jefus  Chrift. 

3.  Yeti 


39 


Ao     Not  going  to  Lhrtjtjor  Ltje  and  oalVatton^ 


3,  Yet  FuLchcr  confider  chac  k  is  not  for  the 
d'lgnity  of  any  work  that  thou  haft  done,  that  thou 
arc  accepted  when  thou  comelt  unto  Jefus  Chrift. 
It's  nor  the  dignity  of  thy  faich,  for  fakh  is  the 
pooueft  Grace  :  to  give  oui  aff-jnc,or  teftimony  unco 
a  thing,  or  to  beleevc,  or  to  know  upon  a  ceftimo- 
ny  hnch  lead  (  as  1  have  fhewed  you  heretofore  ) 
of  cheperfedionof  ainan  in  it.  We  cruft  indeed 
men  fomcimes  for  this  reafon,  becauTe  they  have 
deak  worchily  with  al  parties  they  have  had  to  do 
withal.  We  inquire  if  a  man  would  be  trufted  by 
us,  how  he  hath  dealt  with  others  that  have  truil^d 
him,  how  he  hath  behaved  himfelf,  and  if  we  find 
that  he  hath  kepc  his  day,  and  made  good  pay  then 
we  credit  him.  Buc  that  is  not  che  way  chac  God 
v/ould  go,  to  give  us  Salvation  upon  truft,  for  faich 
and  woVks  are  as  oppofite  in  thepomt  of  ;uftifica- 
cion  as  light  and  darknefs. 

4.  Nay,  as  it  is  not  the  dignity  of  our  works  for 
which  we  are  received,  neither  of  Faith,  nor  any 
thing  elfe,fo  neither  are  we  received  co  pardon  upon 
the  condition  of  working.  A  man  ought  not  to  lay 
hald  upon  Chrift  upon  this  ground,  becaufehe  wil 
ferve  God  for  time  to  comeiChrift  dothnoc  receive 
a  man  uponthefe  termes,  chat  he  having  beftowed 
his  life  upon  him,  hefhould  therefore  recompence 
that  favor  by  after  obedience  to  him:  good  workes 
are  not  the  condition  of  our  faich,nor  of  our  accept- 
ance. 


5.  Nay  lee  me  add  one  thing  more.  The  vefy 
prefenceof  good  works  is  noc  neceffary  to  mal^ 
faith  faving  or  to  faith  as  its  faving.  though  they  be 
neceffary  to  that  faith  which  doth  fave.     1  fay  the 

Erefence  of  good  works.     And  che  reafon  is  this: 
ecaufe  chac  Sanftificacion  follows  Juftificacion,  as 

an  efFedi| 


I 


is  an  exceedinggreat  Sn. 


aneffe^upoiuhe  caule.  Good  works  do  not  go 
before  a  mans  being  juilified;,  bun  follow  his  jufti- 
ficacion.     And  fo  the  Apoftle  lakh  expnefly.  %omt 

3.   31.  That  we  do  by  be  leaving  upon  Chr ill  efta- 
I  blilhcheLaw,8cbeing;ufl:ified  by  faith  <T^o/w.  5.3. 
/  Thac  faith  brings  forth  patience  in  tribulations^and 
makes  us  that  we  carry  our  feives  like  friends  flri-  j 
ving  afcer  that  perfed^ion  of  obedience,  which  the  i 
Law  required  of  c/4(i^77i5  and  which  he  might  have' 
performed  if  he  had  ftood  m  innocency .     1  he  fum  ; 
of  the  point  comes  to  this.     Let  thy  fins  be  v/hat  j 
they  wil  be  *,  yet  thou  art  to  look  unto  Jefus  Chrilt , 
and  to  go  out  of  thy  f elf.     Thy  finnings  are  no  ex- 
emptions of  thee  from  than  duty.     Nay  at  the  pre- 
lent  they  make  thee  not  to  be  the  party  that  ihould 
not  perform  that  duty.     It  is  true  indeed  that  thou  ! 
canil  not  have  the  faith  of  affurance  whilft  thou  art  | 
'  in  thy  fins:  ^  or  hy  this  rvelqiow  that  voe  are  tranjla" 
ted  from  d^ath  to  life,  hecaufe  we  are  fanHifiedand  pu- 
rified.    Thou  canftnot  have  a  faith  of  aflurance 
til  thy  fins  be  mortified,  but  thou  art  bound  unto  a 
faith  by  which  thy  fins  may  be  mortified  w^hilft 
they  are  in  their  ftrength,  and  chat  is  only  hy  gi- 
ving up  thy  fe  If  to  JefusChriflr,  that  being  Pardo- 
ned by    him,  his  love  may  conilrain  thee  after- 
wards.    I  fay,  though  a  man  cannot  (  in  whom  fin 
abounds)  affurehimfelf  of  Gods  favour,  yet  the 
aboundance  of  his  fins  fhould  not  hinder  him  from  I 
looking  up  to  God  for  favor  through  Jefus  ChrJU. 
Iffobe  that  a  man  would  preferve  and  keep  his; 
comforts,  and  keep  the  fenfe  of  his  fellowfhip  with  \ 
God,  he  muft  walk  ho  lily.     But  its  the  beftworki 
that  a  man  can  do,  to  lay  hold  on  J  efus  Chrift,  and  j 
its  the  beft  means  that  can  be  ufed  to  get  favor  with 
him.  And  fo  much  fhal  fuffice  for  anfwering  that 
objeftion. 

I  CHAP.. 


4^ 


f    42 


Not  o-Qino^to  Chrift  for  Life  and  Salvation, 


I 


CPAP.  V. 

Objedt.  ^one under  tbs  command of^dievivg  hut 
they  that  do  believe^  and  they  that  do  believe  are 
not  guilty  of  the  fin  of  unbelief ,  they  th.it  do  not 
belienje  are  not  under  the  command^and  therefore 
fin  not,  Anfw.  Two  thingr  in  a  Command. 
I.  The  matter  commanied,  2.  The  Authority 
commanding,  Andfo  tvoo  vpaies  of  being  und^r 
a  command. 


ObjeU. 

THcre  is  one  more  which  might  be  made,  and 
andchac  is  this,  b;^caufe  unbelief  wil  fay  al 
that  it  can,  or  chat  can  be  faid  co  excenuace  ic  ielf. 
How  can  unbelief  be  faid  CO  be  fo  great  a  fm^  fee- 
ing every  iin  is  a  cranfgreffion  of  the  Law  and  a 
breach  of  the  Commandment  .^  Where  there 
is  no  com  nand,  there  is  no  fm  :  Now  there  is 
no  command  to  al  to  belseve,  for  then  al  would 
believe.  Its  given  to  no  more  than  do  believe,  for 
what  the  Lord  commands  is  brought  to  pafs.  In 
^faU  33.  9»  ^y  thevpordofthe  Lord  wof  the  H:?a^ 
fvenfmade,  hefpal\e,andit  wof  done,  he  commanded 
and  it  flood  fajiy  Qod  commanded  light  to  Jhine  out 
of  darkjiefiy  ^c.  when  he  doth  command,  he  doth 
caufe  the  light  of  the  glorious  Gofpel  to  fhine 
into  our  hearts.  Whoever  doe  not  aftually  be- 
leeve^arenot  aftually  under  the  command  of  be- 
lieving, and  therefore  to  them  the  fm  of  unbelief 
is  not  fo  great.  They  who  are  commanded,  can- 
not but  believe,  and  therefore  there  is  no  fuch  great 
fm  as  unbeleife,     I  fay  the  objection  is  this.     That 

wherever 


is  an  exceeding  great  fin.  45 


wherever  God  doth  command  men  co  believe,  there  , 
heeffedts  iCjandwhere  ic  is  effeded,  there  unbe-j 
lief  is  no  fm:     There    is  no  fuch   fin  as  unbelief.) 

Where  itisnoc  effefted,  there  it  was  not  conian  i 
I  ded,  and  then  it  can  be  no  fm  neither,  becaufe  im  \ 
\  is  a  breach  of  a  command,  if  the  commandmenc  j 
'  be  to  al  to  beleeve  that  live  under   the  Gofpel,  • 

then     all    that     live     under  the  Gofpel   ihould 

be  made  to  beli^eve  to  whom  the  command; 
\  comes:  And  then  there  is  no  fuch  fm  as  unbelief  is.  | 
j  I  fay.  Either  the  command  is  given  to  all.  And  then  \ 
'  all  fhall  be  made  to  believe,  or  if  it  be  given  only  j 
I  to  fuch  in  whom  faith  is  efteftually  wrought  chen  \ 

there  is  no  fuch  fm  as  unbelief  is.  1 


j      Anftv.    To  that  I  anfwer,  firfl.  There  are  two ' 
I  things  in  a  command.     i.Themacter  of  it.     2. The 
I  authority  injoyning  that  matter  to  be  done  or  pra*  | 
i  ^ifed.     And  fo  there  are  two  waies  of  being  under  . 
Command.     By  the  matter  commanded.    A.nd  by  \ 
I  the  injunftion  of  the  authority.    Suppofe  although  ' 
'  all  be  not  under  the  authority  of  the  command  of  i 
1  faith  who  do  live  under  the  means,yetfaichbeing  an 
'  aftion  in  its  felf  vertuousjand  good,  &  ;uft,8c  due  to 
}  God,  &  profitable  to  us,  we  are  under  the  command 
becaufe  of  that.    As  to  make  it  plain  in  an  inflancc. 
The  Common- wealth  of  England  is  not  under  the 
command  of  the  King  ofSpain^^or  ^rance^oi  Empe- 
ror, or  any  orher  Princely  et  if  any  of  thofe  Princes 
fhal  make  Laws  that  are  of  publiqueufe,  that  may 
keep  men  as  a  fociety  in  doing  good,  fo  as  to  be 
helpful  to  one  another,  and  as  one  to  fulfil  al  the 
laws  8c  rules  of  juftice,the  Laws  of  thofe  Princes  do 
fo  bind  us  of  this  common- wealth.    Th-ere  are  fpme 
rules  which  fome  of  the  ancient  reformers  of  reli- 
gion gave  concerning  the  Law  of  ^o^es.  That  as 
cheLawwasgiventothatPolity  ofthe  Jews,  fo  it 
^  1 2;.        _  concerned 


/j.4  Not  going  to  Chrijlfor  Life  and  Salvation^ 


concerned  them  only  :  But  as  the  matter  of  the 
Law  was  a  fummary  of  the  things  than  are  juft  and 
goo  Ijfo  ic  binds  al  the  world.  Sol  fay  here.  Sup- 
pofe  that  al  men  take  it  for  granted  that  the  au- 
thority of  God  requires  not  of  al  men  that  they 
Ihould  beheve,  yet  the  duty  of  faith  requires  that 
men  fhould  take  it  up,  and  exercife  it  towards  Je- 
fus  Chrift  That  is  the  firfl:  anfwer. 

2.  But  more  cleerly.  In  a  commandment  youmuft 
confider  firft  the  declaration  of  the  authority,  wil, 
and  wifdom  of  Godj  that  by  faith,  as  by  the  onely 
way  of  his  glory,  and  our  good  he  wil  have  us  to 
be  faved.  1  fay  a  commandment  is  in  the  firft  fenfe 
and  reafon,  andapprehenfion  of  it,  a  declaration 
of  the  wil  of  God,  out  of  wifdom  appointing,  and 
out  of  authority  afligning  faith  to  be  the  way  of 
falvation.  Now  thus  the  commandement  of  faith 
doth  come  unto  al  men  that  live  under  the  Gofpel. 
And  tlierefore  youfhal  find  that  not  only  many  hy- 
pocrites are  convinced,  none  butChrift,  none  but 
Chrift,  nothing  but  faith  can  ;uftify,and  fave  them^ 
and  that  there  is  no  way  fo  good  for  Gods  glory 
and  their  Salvation,  as  faith  is,  and  yet  notwith- 
ftanding  are  never  faved  :  But  as  they  are  convin- 
ced becaufe  of  the  authority  that  goes  along  with 
this  declaration^fo  their  hearts  are  preffed,  put  on, 
and  urged  that  they  would  go  to  Jefus  Chrift 
though  they  do  deny,  and  follow  not  that  guidance. 
This  is  that  which  the  fcripture  calls  a  Calling. 
^atb.  20>  1 6.  ^any  are  called,  although  they  be  not 
chofen*  And  a  calling,  is  nothing  elfe  but  a  voice 
crying  to  one,  and  perfwading  tht?m  to  do  fuch  and 
fuch  a  thing.  So  far  an  Hypocrite  may  go,  as  to 
heare  a  voice  within  him  upon  mighty  and  ftrong 
reafonings,  urgmg  him  that  he  would  not  take 
any  other  courfe  befides  Jefus  Chrift  to  helpe  him. 

Hence 


is  an  exceedhig  great  Sin. 


45 


Hence  it  comes  to  pafs  that  many  would  not  yeild 
to  the  dodrine  of  Popery,  although  they  fecmed  to 
fet  up  good  works,  andfet  up  the  doctrine  of  the  , 
fcripture  under  paine  of  damnation,  bur  did  alfo  • 
fuper-adde  good  works  as  the  caufe  of  Salvation. 

But  as  in  a  commandment  there  is  a  declaration 
of  the  way  to  fave  a  man  by.  So  there  is  a  putting 
forth  of  power  to  eifeft  this  in  us :  which  is  decla- 
red to  be  wel  plealing,  and  which  muftbe  done 
without  which  a  man  cannot  be  faved.  And  this  is 
properly  the  command  of  Faith. .  A  making  us  to 
beleeve-  That  this  is  comprehended  under  a  com- 
mand, is  plain,  both  by  our  common  u£e  of  the] 
likefpeech.  As  we  fay,  onehathnot  the  command 
of  fuch  a  one,  that  is,  he  wil  not  do  what  he  would, 
but  what  he  lifts  for  al  him.  We  fay,  fuch  a  one 
is  under  the  command  of  a  State,  that  is,  fuch  a 
one  whom  they  can  fet  upon  what  work  they 
pleafe.  So  it  is  in  thephrafe  of  fcripture.  2  Cor. 
4.  6.  (jod  that  commanded  light  tojhine  out  ef  darl^ 
nefiy  caufed  the  light  of  the  glorious  Qofpel  tofljine  into 
their  hearts :  And  he  f peaks  exprefly  concerning 
beleeving.This  is  only  unto  the  eled:,  therefore  the 
Apoftle  faith  that  they  are  fuch  as  periih  to  whom 
God  doth  not  caufe  his  glorious  Gofpel  thus  to 
fhine.  Therefore,  faith  is  called,  rhe  faith  of  the 
power  of  God.  Andthe  fame  power  worhj  it  in  ?^i-, 
fhatraifed  Chrift from  the  deady  Eph.  i.  20.  And  in 
Eph. 2. 8.  We  arefaid  not  to  heleenje  ofourfehjes^it  ts  the 
vc>or\pfQod:,and  vpeare  created  there  unto.  Now  the 
putting  forth  of  this  power,  is  only  to  the  ele^. 
Thispart  of  the  command  is  not  toaL  God  faith 
tonofoul,  beleeve^  but  he  doth  caufeiiim  to  lay 
'  hold :  that  v^ry '^yord  doth  give  him  a  power  wher» 
i>y  he  doth  cleave  unto  and  embrace  Jefus  Chrift. 
In^iath.  z^.  2P»  Chcift  ceils  them  that  they  fhould 

gQg 


4^     ^STot  going  to  Chriftfor  Life  and  Salvation^ 


I  Goe  abroad,  and  they  fhould  make  men  difciples, 
and  he  faith,  1  am  with  thee  to  the  end  of  the  world. 
That  is,  he  would  put  forth  his  power  where  he 
pleafedupon  fome  as  he  thought  good,  to  make 
them  to  be  that,  which  they  taught  them  they 
fhould  be.  Its  a  ;u(t  tiling  with  God,  to  require 
rhat  of  us,  which  he  doth  not  inable  us  to  per- 
forme.  As  its  juft  for  a  Creditor  to  require  his  debt 
of  a  debtor,  although  he  gives  him  not  wherewith 

|al  to  difcharge  it.  ^God  is  not  bound,  becaufehe 
rells  us  v/hicfi  is  the  path  of  iif^,  to  give  us  Itrength 
CO  walk  in  it.  He  works  to  wil  and  to  do  of  his 
own  good  plealurc. 


Let  me  add  therefore  unto  this,  as  you  ikal  find 
in  I  JobuyS.  24,.     That  faith  is  faidtobea  Cora-! 
mandment,  (  whenhefpeaksof  thofe  that  are  al-| 
ready  converted  or  tl^dctdS)  T^b is  is  bis  Command"  \ 
weutj  thacwe,  (that  is  as  you  ilial  fee  before,  we 
that  have  confidence  towards   God,  and  we  that ; 
love  not  in  tongue,  but  in  deed  and  in  truth,  and! 
we  for  whom  Chrifl  layed  down   his  life,and  in 
qjerf^  16.  And  we  that  fin  not,  but  are  borne  of  him. 
It  is  a  Commandm.ent  to  us  )  that  we  fhould  belee^e, 
that  is,  go  on  ftil  to  beleeve  onChrift  Jefus.     The 
jubjefts  of  this  kind  of  command  of  God  or  this  aft 
of  God  commanding  are  only  the  eleft,  thofe  that 
are  called  to  grow  up  in  beleeving  in  the  feare  of 
God. 

Now  when  the  Gofpel  comes  among  men,  its 
preached  indefinitely  :  Goddochnot  fay  who  are 
eleft,  or  who  are  not.  Every  man  ought  to  cake 
himfelf  ashimto  whomthe  meffage  is  fent.  And 
every  one  ought  to  take  notice  of  the  direftions 
given  to  eternal  life  through  beleeving :  And  be- 
caufe  chey  do  not,  therefore  cheir  fin   is  great. 

And 


is  ah  exceeding  great  Sin. 


:7 


And  when  God  makes  us  co  beleeve^we  refiH:  him:  Al- 
though he  overcomes  us,  we  oppole  him,  &  akhough 
he  mafters  us5&alchough  faith  is  efFeftually  wrought 
in  us,  yet  becaufe  its  wrought  againft  our  wils^  it  is  a 
very  great  fin.  I  fay  though  God  doth  fo  com- 
mand, as  that  faith  is  wrought,  yet  ftil  there  is  rea- 
fon  why  men  fhould  fee  the  greatnefs  of  their  fm  of 
unbelief,  becaufe  faith  is  wrought  unwillingly,  a- 
gainft  oppofition.  God  makes  men  that  would 
not  come,  to  come.  .  He  draws  them  faith  the  Text 
^one  can  come  to  me  except  my  father  which  hath  fent 
me  draw  him^  John  6. 44.  God  may  fay  of  a  1  whom 
he  brings  by  his  power  to  Jefus  Chrift  when  he  hath 
joyned  them  to  him,  as  a  man  may  fay  of  him 
I  whom  he  hath  faved  out  of  a  danger  by  a  flrrong 
force:  Suppofea  man  be  carrying  one  over  the 
water  in  his  Armes,  he  would  not  go  but  faith  he 
fhould  die  if  he  went :  Suppofe  it  in  the  cafe  of  L^Jt, 
the  Angel  comes  &  plucks  him  out  by  force  that  the 
flames  fhould  not  take  hold  of  him:Suppofe  theman 
or  the  Angel  faying  to  any  one  in  fuch  a  cafe.  Here 
youarein  fafety,  but  it  had  bin  no  great  matter  if 
you  were  not,  for  you  deferved  to  be  left  in  the  dan- 
ger: Why  fhould  any  make  themfelves  a  toyljor  put 
themfelves  in  danger  for  you,  when  as  your  life  is 
not  fwcet  to  your  felves.  So  might  God  fay  to  a 
man  when  he  believes,  thou  art  unworthy  of  the 
blood  of  my  Son:  How  unv/illingly  didft  thou 
come.  Thou  floppedfl  thy  Ear  :  Thou  didil  with- 
draw tliy  heart  and  thy  thoughts  from  the  things 
that  I  fet  before  thee.  There  is  a  juft  caufe  of 
complaint  for  God  againfl  the  unbelief  of  him  that 
doth  beleeve,  although  he  be  efFedually  prevailed 
with.  Therefore  there  is  a  great  (in  in  unbelief,  al 
though  it  be  overcome  by  the  power  cf  God^  fo  that 
there  is  nothing  in  that  objeftion  neither.  For  unto 
chofe  that  have  it  declared  v/hat  would  be  pleaiing 

unio 


» 


aS     l<Lot going  to  Chrijl  for  Lifii  and  Salvation^ 

I  unto  God,  To  them  unbelief  is  a  fin,  becaule  they 
like  not  that  way,  they  take  it  not.  To  chofe  in 
whom  God  works  efFedually  according  to  what 
be  fees  before  them  to  be  the  way  of  life,  tothem 
unbelief  is  a  fin,  becaule  they  do  contend  with  God 
until  the  fpirit  of  faith  doth  overcome  them. 

CHAP.  V. 


Three  ^orts  of  mm  guiliy  of  this  fin  of  unbeliefs  to 
jvhomthff^xhortaioriTf  directed,  i.  QroflSin" 
tiers,  2.  Such  oi  thinhjLt  enough  to  leave  fin, 
and  go  not  to  Chrifl,  3.  Such  ai  would  helie'vey 
hut  do  not  J  becaufe  they  dare  not. 

IShal  fay  no  more  by  way  of  anfwering  Objecti- 
ons in  this  point :  But  fpeak  a  few  words  to 
three  forts  of  men  exceeding  guilty  of  this  fin.There 
are  it  may  be  fome  among  us  that  are  like  unto  ^aul 
in  the  Urate  of  unregeneration,  and  unbelief,  Per- 
fecutors,  Blafphemers,  and  injurious :  To  you  I 
fay  it.  You  are  to  believe,  And  not  to  go  to  Jefus 
Chriftfor  lighteoufnefs  and  mercy,  is  as  bad  or 
worfethen  to  go  to  fm  for  happinefs.  I  fay  as 
bad  orworfe  for  fmners  not  to  go  to  Jefus  Chrift  for 
righteoufnefs,  as  it  is  for  them  to  go  to  fm  for  hap- 
pinefs. Men  think  to  find  a  happinefs  in  their  tins:  I 
for  there  is  no  man  doth  fm,  but  upon  the  pretence 
of  good.  'Were  not  fm  fome  way  conducible  (  as 
a  man  thinks  )  to  his  good  he  would  never  do  it . 
What  an  horrible  wickednefs  is  this  for  a  man 
to  chufe  rather  to  drink  of  the  puddle,  then  of  the 
ftreams,  or  Fount  ain  ?  to  think  to  fatisfy  his  foul 
-with  things  that  are  not  good.  In  al  thy  fmnings 
thou  putteft  the  glory  of  God  upon  the  vileft 
thiui^s  that  can  be :  For  it  is  Gods  glory  to  make 
happy'^andthouthinkcfttobe  be  niade  happy  hf 

fmning ' 


is  an  exceeding  great  Sin 


49 


Onning.     Thou  drunkard,  thy  Cups  a-re  inftead  of 
Gods  to  thee  :  Thy  belly  is  thy  God,  as  thou  kno- 
weft  the  Apoftle  fpeaks.     Thou  unclean  perfon. 
Thy  beftial  pleafurc  is  thy  God :  for  thou  thinkeft 
thou  canftt  not  be  wel  without  it  jwe  count  Idolaters  j 
great  finneis,  becaule  they  would  make  a  Cat  or  a 
Dog,or  fome  Fly,or  fonie  Serpent ,fome  mean  thing 
beneath  nian,to  be  a  God  to  them.ls  not  this  a  grea- 
ter Idolatry,  that  thou  fliouidft  fet  up  thy  fins  to  be 
thy  happinefs,and  to  dothee  good.  Every  yielding 
to  a  fm  is  a  falling  down  before  that  whichis  worfe 
and  is  more  contemptibleunto  God  then  an  Idol  is, 
for  it  is  the  worft  of  Idols  that  is  the  work  of  mens 
hands.    Some  have  Idolized  creatures  but  fm  is  the 
work  of  the  Devil.     It  muft  needs  therefore  be  an 
hainous  thing  for  a  man  to  feek  his  life  in  pleafures 
or  to  have  his  good  in  the  profit  of  fm.     Let  me  tell 
thee,   when  thou  doft  not  come  at  the  call  of  Jefus  \ 
Chrift  unto  him  for  righteoufnefs  that  thou  maieft 
befaved,  thoudoftas  bad  as  when  thou  doft  fin. 
By  thy  unbelief  thou  owneft  al  thy  fins,  for  only 
faith  can  purify  thy  heart  from  them.     Thou  coun- 
teft  it  a  matter  of  no  offence  to  God,  becaufe  thou 
feekeftnot  through  faith  the  pardon  of  it.     Solong 
as  thou  doft  go  on  in  thy  unbelief,   thou  addeft  a- 
notheriintoal  thereft,   and  that  which  doth  (as 
I  fhal  (hew  you  by  and  by  )  put  ftrength  and  po- 
wer into  them. 

Yet  further.  It  muft  needs  be  as  bad  or  a  worfe 
fmfor  a  man  not  tobeleeve  as  it  is  to  Idolize  lufts,  j 
becaufe  there  is  more  good  in  Jeius  Chrift  to  allure 
Us  then  fin  makes  a  fhew  of.     Sin  makes  not  fo  fair 
1  a  fhewof  good,   as  Jefus  Chrft  hath  in  him.  really,  1 
and  wil  perform. 

And  againjts  worfe  to  be  averfeunto  Good,then 
its  for  a  man  to  commit  fin.  When  as  thou  doft  fm, 
thou  lookeft  after  happinefs,  although  not  where 

K  thou 


5 


^.    .      '  _  ,         _  ,  ,      ■  ,    ,     ,  -.       .  -       . M^«  -I  -----      -I 

o     'Hot going  to  Chr'tjljor  Life  a?id  Sahatmi^ 


thou  fhouldil  feek  ir,  or  flidk  find  ic  :  but  when 
choudolt  not  belceve  chou  dofi:  rejeft  happii^efs 
where  ic  is.  Andrherefore  1  bjfcech  yoa  do  not 
lay,  ic  is  not  for  me,  not  for  me  who  have  done  fo, 
and  {o,now  co  chink  of  cafting  my  felf  upon  Jefus 
Chrift*,  for  you  (  of  alj)  have  mofl  need  who  have 
done  fo  and fo.  As  che  Phyficiart  fonicimes  faich 
unco  a  fick  man,  you  have  rakeif  the  things  that 
have  been  naught  for  you  and  your  blood  is  cor- 
rupted, and  the  difcafehath  feifed  onyourvitah, 
prefently  fend  for  fuch  a  medicine,  and  apply  it: 
So  I  fay  CO  thee  chat  haft  gone  on  in  thy  iins,  thoii 
haft  deilroyed  thy  own  foul:  Nothing  bur.  faith 
can  cure  thee,  therefore  prefenrly  even  now,  even 
now  look  after  Jefus  Chrifl:. 

There  are  others  who  go  oh  in  a  way  of  unbla- 
mablenefs  cowards  the  world,  and  being  to  the  eye  i 
of  man  not  guilcy  :  couching  chc  Law  (  faich  ^aid) 
I  was  blamelefs :  To  them  1  fay,  you  rauft  beleeve. 
Al  your  righceoufnefs  is  unrlghceoufnefs,  if  you 
have  not  cherighceoufnefs  of  faith.     Its  as  bad  to 
fee  upche  Lawin  chefteadof  Chrift,  ask  is  to  fee 
up  luft  for  a  Law.     Mark  ic.  Ics  as  great  a  fm  for  a 
manco  fet  up  the  Law  inftead  of  Chrif!:,as  icis  to  fet 
up  luft  for  a  Law.    Thac  is,  ic  is  as  bad  co  live  with-  , 
out  Chrift,  although  cKou  liveft  in  doing  of  duty, ' 
as  it  is  for  thee  co  live  in  nothing  elfe  but  fm.  When 
fm  is  a  Law  to  a  man,  then  affoon  as  it  is  motioned, 
hegoes  abou:  the  praftice  of  it,  he  yields  himfelf 
as  a  fervant  ro  ic.     How  miferable  ischac  bondage? , 
How  cruel  a  Tyrant  and  mafter  is  fm  ?     How  pro-J 
voking  is  ic  unto  God  chac  a  man  fhould  choof  e  the 
chainsofdarknefs,  rather  than  the  cords  of  love  :  j 
And  that  a  man  fliould  rather  choofetobe  comnidn-j 
dedby  his  iniquities  which  wil  be  his  ruine:   al-j 
chough  he  dies  for  it,  yet  wil  do  his  fm,  rather  chfen. 
do  the  things  the  end  whereof  is  life.     Yea  put  all 
things 


% 


is  an  exceeding  great  Sm 


f» ' : 


^i    i 


things  alike,  and  this  is  not  fo  bad  as  for  a  man  to 
feekrigiiteoufnels  without  beleeving,  to  feek  lal- 
vation  without  refting  on  Jefus  Chr ill  j  I  fay  put  ai 
things  alike,  that  is^  If  thou  knoweli  that  that  ad:i^ 
on  which  thou  doeil  is  fin,  and  thou  knoweft  that 
tolookfor  juftiiicationby  thy  works,  orfor  mi- 
tigation of  thy  fault  is  a  fin,  then  it  is  as  great  a  fm 
for  a  man  to  live  in  wel  doing  without  beleeving, 
as  it  is  for  him  to  do  the  things,  which  he  knows  are 
fmful.   And  the  reafon  is  this,  becauie  that  unbelief , 
ic  is  the  great  iin.     Yea,  it  isvertually  all  fm.      It] 
breeds  them  and  it  keeps  them,  and  it  incourages  ; 
them,  and  it  fights  for  them.     How  can  unbelief  | 
but  be  a  great  tin,  when  it  doth  al  this  ?   It  breeds  \ 
them,  for  faith  TanJy  All  m.y  fins  were  bred  in  a 
dungeon:   J  did  them  igrwrantly:  and  that  which  I 
kept  out  the  light  was  my  unbelief.   It  keeps  them.  | 
For  until  luch  time  as  we  know  the  love  of  God,  i 
and  have  tafted  how  good  he  is,  we  cannot  a.s  the  j 
Apoftle  (Perer  faith,  in  i.  H^et.  2.  1.2.3.    put  away  j 
the  fuperfluity  of  malicioufnefs.     If  you  have  tafted 
hovpgOQd  Qod  ^y  then  lay  afideaU  Superfluity  of  ma- 
licioafneflj  and  cu  new  born  babes  deftre  the  fmcere  \ 
miih^of  the  word  ifjat  you  may  grow  thereby*     When  | 
thou  doft  think  that  thy  doings  fhal  Hand  thee  in 
Itead  thou  reje^eft  Chrift,  and  throweft  away  the 
great  and  moft  excellent  Jewel  in  the  crown  of 
God.    And  thou  abufeft  the  Law  j  for  the  Lav/  hath 
for  its  end  Chr ifl  unto  every  one  that  beleeveth  as  j 
the  Apoftle  faith,  %pm*  10.4.  God  had  not  given  j 
the  moral  Law  at  firft,  but  that  lie  might  make  way  j 
thereby  for  Jefus  Chr  ill.     When  man  had  fmned,  l 
the  Law  was  renewed  again,  but  it  woi  that  tranf'\ 
^e{pons  might  abound,  th^t  is y  that  men  might  fee  ' 
how  fearful  a  thing  hn  was,  and  how  ful  they  were 
of  that  very  thing,   and  look  out  unto  Jefus  Chrift. 
To  take  a  mans  own  knife  and  kil  him  :  To  take  a 

K  2 


mans 


5 


2     lS(pf  going  to  Ch/iji  for  Life  and  Salvation^ 


,  mans  own  houfe,  and  to  make  it  a  Plact^  of  rebelli- 
on,  andoppoficion  cohim  :  So  is  ic  for  a  man  co 
■'  take  the  Law,  and  c hereby  co  keep  out  Jefus  Chrift 
or  by  che  v/orks  of  the  Law,  to  think  he  fhal  do  wel 
enough  although  he  do  not  beleeve.     Lee  xne  cell 
thee,  who  when  thou  art  called  to  beleeve,  fai/l 
j-hat  thouknoweft  not  how  co  puc  forth  thy  hand 
to  that  work,  but  thbu  wile  turn  over  a  newleaf 
&  thou  wilt  chang  thy  life,  and  thou  hopeftal-wii 
do  wel:Thou  hail  found  that  this  trouble  hath  aba- 
ted, and  thy  conlcience  hath  been  quieted  fince  the 
time  that  thoufetceft  thy  felf  in  fo  ftrickc  a  way,  8c 
fo  legal  a  courfe,  as  to  do  whacfoever  heretofore 
thou  hadfl  neglefted,  and  which  God  required : 
Let  me  tell  thee  that  as  temptations  have  over« 
come  thee  that  thou  doft  not  beleeve,  fo  if  temp- 
cations  come,  thou  wilt  not  hold,  but  grow  as  pro-' 
phane  as  any  :  for  nothing  keeps  us  from  being  un- 
der the  power  of  fm,  but  only  faith  which  laies 
hold  on  the  grace  of  God.     1  was  ihrongh  my  unbc' 
/ief  faith  <Pj/^/,  and  yet  had  continued  fo  ilil  to  be 
a  perfecutor,  had  ir  not  been  for  grace  j  Look  into 
'  ABs  17.  5.  and  you  fnal  find  there  that  they  that 
did  not  beleeve,  although  they  were  wonderful 
devout,  ytivperefilkdvpith  ennjy^  and  great  pcrfe- 
cutors  of  the  Gofpel  of  lalvacion  which  <P^///  prea- 
ched.    The  text  faith,  Then  the  Jevos  vohich  belee*ved 
noty  moved  with  mvytoo'^nnto  them  certain  lejvdper- 
fons  of  the  bafer  fort^  and  fet  them  all  of  an  uproar, 
and  affauhed  &c.     Look  at  the  Law  as  chat  which 
muft  be  done,  as  giving  no  abatement]  or  difpenfa- 
tion  to  any  duty  of  It,    but  look  at  the  doing  of 
the  Law,  as  that  which  wil  not  make  thy  peace. 
Thou  muft  beleeve.     Its  a  great  fm  if  thou  dofl  not 
beleeve,  as  wel  if  rhou  hadft  done  to  admiration, 
and  gone  beyond  the  reft  of  men,  as  if  thou  hadft 
done  nothing  at  all. 

Lee 


is  an  exceedinggreat  Sin. 


5 


0 


3.  Let  me  fpeak  inthelaft  place  unto  chofe  thac 
have  not  fee  themfelves  againft  beleeving,  that 
would  bucdonoc,  becaute  they  dare  noc :  They 
dare  noc,  becaufe  chey  chink  ic  would  be  preliimp- 
tion,  and  an  offence  unco  God. 

Let  mefay  cochee,  It'^sasgrcacalin  for  thee  to 
think  ic  a  fm  to  beleeve,  as  co  chink  that  fin  wii 
pleafe  God.l  fay5it  is  as  great  a  fin  co  chink  it  a  fm  to 
beleeve,  ascochink  chac  che  waies  of  fin  wil  pleafe 
God.  As  (PtZ///c hough c  he  did  God  good  fervke 
by  perfe cueing  che  men  chac  came  wich  che  light 
which  had  not  formerly  fhined  among  chem  in  che 
Church  of  che  Jewes  :  fo  fome  men  chere  are  which 
cal  it  a  perfe^ion,  (  and  ic  may  be  fo  called  a  per- 
feftion,  as  icis  che  height  and  Pop  )  but  it  is  che 
top  of  finning5and  the  cop  of  mifcry,  chat  chey 
think  drunkenefs,  and  whoredom,  and  f wearing, 
andalkindof  fins  chat  are,  chat  chey  are  noc  dif- 
pleafing  unco  God.  It  is  but  (  chey  eel  you  )  che 
vanicy  of  che  creacures  mind,  and  conceit  chat 
thinks  he  fins,  and  counts  thefe  kind  of  anions  to 
be  fins,  when  he  could  not  do  them  withoucGod, 
and  God  being  the  caufe  of  the  Ad,  theadlis  wel 
pleafing  unco  him.  To  fay  no  more  beloved.  As 
there  is  a  difference  enough,  becween  theadl,  and 
theobliquicy  of  the  Ad,  between  chepermic  ng  of 
fin,  and  che  infufing  of  ic,  or  cauling  of  ic.  (  For 
that  is  erf  che  Devil)So  chou  fmnefi:  as  high  as  can  be: 
Whacdoft  thou  make  of  God  chac  chinkeil  chat 
thefe  irrational,  feniual,  and  beaftial  ads,  yea 
worfe  Chen  be^flial  ads  fhould  be  wel  pleafing  co 
him?  Thou  wouldeft  noc  chink  chac  God  is  wel 
pleafed  wich  fin  ;  choii  dolt  as  greac  a  fin  to  think  ic 
a  fin  for  chee  co  beleeve:  For  mark  ic,ic  is  al  one  c  o 
cal  good  evil,  and  evil  good  :  Alone  co  cal  faith 
which  is  a  good  adioii  evil^  &  to  counc  unckannefs 

•       ^ (  an 


-  I  I       • '    —  — -  B  ~ -  -  I  I 

5  4     ]S[oi: going  to  Chri/i  for  Life  and  Sal i^ntion^ . 


(  an  evil  adtioii  )  good.  If  unbeleife  be  the  grea- 
teftiin  as  I  have  fhewed,  then  thou  thinkeft  die 
great  elt  lin  no  fin  but  a  veitue.  if  it  be  a  fin  for  thee 
tobeleeve^thcn  thoumakeft  Godcvil^who  is  good, 
and  unbeleife  pieafing  to  him  which  is  the  worft  of 
fnis.  And  therefore  i  beleech  y  ou  put  no  barrs  in 
your  way,  make  ilo  Itopps  in  your  comfe,  look 
not  to  find  objections  that  may  Itumble  your  felves 
when  you  are  going  towards  Jeius  Chrift.  You 
think  you  are  wary,  but  you  are  falfe:  you  think 
to  prevent  fin,  but  you  fal  into  the  greatefl  lin' 
which  can  be  committed,  that  is  pardonable,  and 
that  is  unbeleife.  Nothing  I  am  fure  wil  prevail 
more  with  one  whole  heart  God  hath  touched,  then 
this  wil.  Sin  they  would  not,  that  is  their  mifery: 
If  thou  wouldeft  not,  then  beleeve. 

Objed!l.  Uow  cantmhdief  be  fo  great  a  fm,  feeing 
it  arifetb  from  Ignorance  .^  Anfw.  There  k  a 
double  Ignorance  7.  ^eanr  of  Cowvitiion  tlmt 
Unbelief  is  fogreatafm*  i .  Confider  the  Com- 
mandment andLavpof^aith,  herein  are  four 
things  to  be  considered,  i.  The  T{ind  of  the 
thing  commanded,  2.  The  Attributes  of  Qod 
fromwhichthe  Commandment  flow  s^  and  which 
are  manifold  in  it.  3.  The  ^ind  of  the  Law  that  ^ 
if  broken  4*  The  Condition  of  the  Verfons', 
under  that  Law, 

BUT  it  may  be  yet  further  faid.  How  can  unbc-' 
leife  be  fo  great  a  fin,  feeing  it  doth  arife  cither-. 
from  ignorance,  for  they  that  l^now  thenameofQod\ 
\wiltrH\linbimy  ^faU     9.     10.     Orelfe  the  caufe 

of 


K 


is  an  exceedinzx^eat  Sin. 


55 


S  ' 


o£  ignorance  doth  puc  out  their  right  eye,  that  they 
know  not  what  to  do  :  and  when  men  know  not 
what  to  dojtheir  condition  is  not  To  dangerousjtheir  . 
faft  and  tin  is  thereby  extenuated  and  leilened.         / 

Now  for  anfwer  unto  that.  Youmuft  know  that 
there  is  a  double  ignorance. 

1.  One  is  that  which  is  wel  chilled  by  Divines 
(  purse  negationis  )  when  a  man  hath  not  the  know- 
ledgof  a  thing,  either  becaufe  it  doth  not  concerne 
him  to  know  it :  or  elfe  if  it  concerns  him,  yet  it  i 
impoflible  for  him  to  come  unto  the  knowledg  of 
it.  .  ^  ^  I 

2.  There  is  an  ignorance  (  prav^  d:fpofitionis  )  ^ 
which  arifeth  from  an  il  difpofition  in  a  man  and 
that  is  of  two  forts. 


Either  when  a  man  hath  apprelienfions  of  God 
!  andof  Chrift  wliich  are  not  according  unto  truth. 
I  He  looks  upon   God  as   implacable  i  and  upon 

Ciirift,  as  a  Judg,  and  that  wil  not  be  kind  unto 

them  that  are  fo  gmlcy  as  he  is. 

Or,  elfe,  the  indifpofition  from  whence  ignor- 
ance comes  is,  that  a  man  wil  not  know,  that  fo  he 
may  ferve  his  fins,  andhimfelf.  He  wil  not  know 
the  way  and  the  path  of  life,  that  fohe  may  ferve 
his  fins  and  himfelf.  Or  out  of  ilubbornnefs,  be- 
caufe he  wil  not  be  beholden  to  Chrift.  The  ignor- 
ance which  (P^wl  had,  was  not  only  privative:  but 
was  fuch  as  was  farre  otherwife  then  needed  to 
have  been  if  he  had  attended  on  the  meanes.  The 
fum  of  the  anfwer  comes  ro  thus  much,  <in^.  What 
ever  ignorance  arifeth  from  prejudicate  apprehen' 
ftons  or  il  opinions  of  God,  yet  if  it  hinders  our 
fiiith,  our  unbeleife  notwithftanding  is  a iin..    And 

therefore J 


-•  ■■• '  1 1  •  I 


5  6     Not  going  to  Chrififor  Life  and  Salvation^ 


therefore  the  Apoftle  bids  them,  (when  he  iaich^ 
I  know  you  did  it  out  of  ignorance  )  to  repent  that 
their  fin  f  may  be  bldttedoMt*  AUf.  3.  ip-  But  if  it 
comes  either  from  Itubbornnefs,  or  love  of  fin, 
then  it  is  an  exceeding  great  fin,  even  the  higheft  lin 
almoft  that  can  be.  A  mah  being  bbnded,  and! 
blinded  of  purpofe  with  his  luCh,  that  he  may  not 
be  taken  with  the  beaury,  or  drawen  by  the  necef- 
fity  of  grace  that  is  in  jefus  Chrift.  ifhal  there, 
fore  again  and  again,  my  beloved,  perl  wade  you 
that  you  would  be  convinced  that  you  cannot  do 
worte  then  to  live  civilly,  to  live  m  the  pradicc  of 
holy  dutyes,  and  to  live  without  blame  to  your 
natural  confciences^  and  thereby  to  keep  your 
felves  from  going  to  Jefus  Chrift,  Compare  fin 
with  fm,  and  your  not  going  unto  Jefus  Chrilr  is  as 
bad,  as  a  mans  living  in  any  other  fin.  What  is  fin? 
But  only  a  turning  afide  ftom  the  Creator  to  the 
creature:  thefeeking  of  the  everlafting  good,  in 
mutable  good  things.  Now  is  it  not  as  great  a  fin 
for  a  man  to  leave  Jefus  Chrift^and  God  through 
him  as  to  feek  his  happinefs  in  himfelf,  and  in  his 
own  performances. 

Obieft,  ^iityou  voil  fay  iintome,  I  find  it  to  be 
the  mo  ft  difficult  thing  in  the  wo  rid  to  be  convinced  of 
this.  If  this  tvere  but  deer  to  we,  and  fettled  upon  my 
hearty  that  I  finned  when  I  did  notfet  my  face  to  Chrift 
and  did  not  ftretch  out  my  hand  to  Chrift y  when  my 
thoughts  were  not  takjng  in  fome  thing  or  other  from 
him  to  apply  unto  myfelfh  but,  therein  lyes  the  hardfhipA 
1  know  it  is  a  commandment^  but  it  belongs  not  to  me  ^ 

Anfwer*    Therefore  for  meanes  to  convince  you' 
of  this,  I  fhal  propound. 


/ 


I     If  you  would  know  the  greatnefs  of  the  fin  of 

unbeleife 


'^ 


is  an  exceeding  great  Sin* 

^i'  


confider  the  Law  and  command-' 
menc  of  faith, 

2  Coniider  alfo  the  evil  that  uiibeleife  doth  you. 

3  Fix  your  thoughts  of  thefe  things  upon  your 
heart. 

4  Regard  not  what  fence,  or  reafon  faith. 

5  Labor  to  b^jleeve. 

6  Seeke  to  have  the  fpiric. 

7  Ger.  love. 

Thefe.  feven  things  are  meanes  or  wayes  to  con- 
vince you,  or  to  bring  your  hearts  to  feel  che 
weight  of  the  fin  of  unbeleife. 

Firft,  Confider  the  Commandment  of  faith,  and 
the  Law  of  faith.  By  the  law  comes  the  knowledg 
of  fm.The  Law  of  every  duty  ihews  us  as  in  a  glafs, 
the  contrary  fin^and  it  fhews  the  finfulnefs  of  it^and 
ihews  it  as  ckerly  as  it  doth  the  duty,  and  fhews 
it  with  authority,  becaufe  it  is  a  rule  ;  and  impar- 
tially, becaufe  it  refpefts  the  things,  not  the  per- 
fons  of  men.  Every  law  is  a  demonfiration  or 
difcovery  of  what  the  fin  is,  which  is  forbidden  in 
its  felf :  and  what  the  duty  is  which  is  commanded 
without  fefpeft  of  perfons.  T/^eL^tt?(  faith  the 
I  Apoftle  )  was  gvventbsit  jin  might  ahound^  %om*  5. 
20.  That  is,  that  Sin  might  be  feen  in  its  greatnefs, 
and  juft  magnitude,  that  men  might  behold  it  in  its' 
juf^  aggravation  and  provocation  of  God.  So  that 
by  the  law  of  faith  youfhaliee  the  juft  great nefs  of 
the  Sin  of  unbeleife.Now  that  you  may  by  this  law, 
or  by  the  law  of  any  duty  difcerne  the  greatnefs  of 
the  contrary  Sin.     Y  ou  mult  confider. 

\  I  The  kind  of  the  thing  commanded. 
\2   Thofe  attributes  and  excellencies    of,  God 
;       which  are  manifefled  in  it,  from  whence  that 
Commandment  flows  L  3   You 


57 


t^S   Not  going  to  Chrijijor  Life  and  S  ah  at  i  on  ^ 


You  muftconlider  the  kind  of  the  law. 


4  The  Condition  of  the  perfons  t.hatare  under 
that  law  and  commandment.  Ifay,  if  you  would 
know  the  greatnefs  ofany  fm,  you  muft  know  the 
kind  of  the  things  commanded.  2."  The  attributes 
of  God  wlience  the  comma n dement  comes,  and 
which  fhine forth  in  that  command.  3.  The  kind 
of  the  Law.  4.  The  condition  of  the  perfons  un- 
der that  Law. 

Firff,  The  kind  of  the  thmgs  commanded.  As 
namelyj  Whether  the  things  commanded  belong 
junto  the  fir  ft  table,  and  fo  unto  the  w©rfhip  of  God 
immediately:  or  only  refpcfts  God  remotely,  as 
al  the  duties  of  rhe  fecond  table  do.  Sins  againft 
the  firft  table  arc  (  al  other  circumftances  being 
confidered  alike  )  the  greateft  fms  chat  can  be.  And 
therefore  the  firft  table  is  called  the  great  commajf 
dement',  Thou  fljaltlon.>e  the  Lord  thy  Qod,  Tim  k 
thefirfly  and  the  great  commandment*  ^aih.  22.  38. 
And  of  al  fms  againfb  the  iirft  table,  thofe  are  worft 
which  are  againft  the  firft  8c  fecond  commandment. 
For  Chrift  calls  the  firft  Commandmenc,and  branch 
of  it  5  (  Ihouflyaltlonj^theLordthyQodJ  the  great 
Commandment.  Andthe  reafon  ojFic,  why  the  fms 
againft  the  firft  and  fecond  Commandment  are 
greateft,  is,  becaufe  the  firft  Commandment  requi- 
res the  acknowledgment  of  God  as  God  in  his  ef- 
fential  Glory.  And  the  fecond  Commandment  re- 
quires worfiiipping  of  him  according  to  his  own 
appointment.  It's  a  great  fin  to  take  the  name  of 
God  in  vaine,which  is  the  third  commandment: that 
is,  to  ufe  any  of  the  holy  things  of  G  od  to  any  other 
endandpurpofe  than  he  hath  commanded.  And 
its  a  great  fm  to  break  the  fouith  Commandment : 
Therefore  he  that  did  it  with  an  high  hand,  was 
(by  the  Lordhimfelf  )  to  be  put  to  death.  But 
I  th£ 


is  an  exceedinggreat  Sin, 


')9 


the  thiid  and  fourth  Coirimandments  are  bottomed 
and  grounded  upon  the  firll  and  the  fecond.     For 
therefore  youmuft  not  ufe  Gods  name  in  vain^  be- 
caufe  its  high  above  al  other  names,  and  hi  the  firft 
Commandment  God  requires  we  (hould  fen  him  up 
as  God,     Andthereforeyoumiuft  noc  have  any  o- 
ther  day  to   fet  up  to  worihip  God  in,  becaufe  it 
doth  belong  unto  God  to  fet  the  time  for  his  people 
to  meer  him  in-,becaufe  God  hath  told  us  in  the  fe- 
cond Commandment  that  he  wil  be  worfhipped  af- 
ter his  own  wiL     Althis  I  have  ipoken  to  ihev/ 
you  that  you  muft  look  unto  the  things  command- 
ed, whither  they  belong  unto  the  firft  and  fecond 
table.     Nowunbeleife  is  a  Sin  againft  both  thefe 
great  Commandments,  agafnfi:  the   firft  and   the 
fecojid  Commandments.     It's  faid  concerning  jl- 
brabam'm^om,  4.  20.  ^eheleeqjed  and  gave  glory  to 
Qod*     He  therefore  that  doth  not  beleeve  takes  a- 
way  Gods  glory.    He  Sins  agamft  the  firft  Com- 
mandment.     And  I    befeech    you    my  beloved 
do  but  aske  the  reafon  of  your  own  Confciences, 
why  you  do  not  go  to  Jefus  Chrift  for  Salvation?do 
but  I  fay  aske  your  confciences  this  queilion,  why 
you  do  not  go  to  Jefus  Chrift?  &  you  Ihal  find  at  the 
btotom  of  that(what  ever  be  held  forth)  that  there 
is  fome  mean  8c  low  elleem  of  (jod/om  falfe  appre- 
henlions  of  him,w hereby  you  turn  him  into  an  idoL 
either  it  is  thisj^od  cannot  lorthis^that  ^od  wil  noc 
forgive  fo  great  Sinners  as  you  are.    You  think  that 
(jod  wil  not  a(5t  as  a  ^od  towards  you.j  Not  freely, 
and  therefore  you  being  Sinful,  dare  not  expeft 
from  him  :   Nor  infinitely,  and  therefore  you  a- 
bounding  in  tranfgreffions,   do  think  that  he  v/il 
leave  and  forfake  you,  tfiac  either  he  is  not  juft  to 
r equire  fat isf a d:i on  V  or  nor.  fo  faithful  as  to  make 
goodhis  pro.T.ife.  Looktothe  bottome  of  it,  and 
though  you  pleade  unworthinefs,  yet'ftil  chereis 

L  2  fome 


6o    Not  going  to  Chrljlfor  Life  and  Salvation^ 


1  fome' Atheiftical  thought:,  fomething  that  is  con- 
trary to  the  giory  of  God  as  God,  1  lay  fomething 
contrary  to  the  glory  of  ^od  as  ^od.  It  belongs 
to  the  glory  of  ^od  as  §od  to  work  infinitely  and 
freely,  and  to  do  every  thing,  and  to  be  a  com- 
municable good. 

Yea,  you  fhal  find  unbeleife  to  be  againft  the 
fecond  Commandment  a Ifo  :  becaufe  it  rejed:s  the 
counlel  of^od  in  Chrift  for  our  Salvation:  For 
God  hath  no  fuch  great  and  glorious  ordinance  to 
convey  himfelf  by  as  Jefus  Chrift.  He  is  the  firft  or- 
dinanceihe  is  the  wel-head.God  took  his  perfon  and 
filled  him,that  he  might  fil  us.Thofe  that  walk  with 
Jefus  Chrift,  however  they  wil  fpare  theperfons, 
yet  they  cannot  but  condemn  the  practices  of  them 
that  caft  off  Gofpel  Ordinances,  becaufe  they  are 
Gofpel  appointments.  But  if  infteadof  them^they 
fhdl bring  in  as  the  Heathen  did.  Oxen,  and  Ima- 
ges, and  Sheep,  and  Serpents,  then  would  we  judg 
their  fm  to  be  exceeding  great.  We  judg  of  Pope- 
ry as  dangerous  :  And  its  an  exceeding  great  fin  a- 
gainftGod,  becaufe  they  worfhip  God  after  their 
own  inventions ;  He  that  fhal  caft.  off  the  Ordinan* 
ces  or  Inftitutions  of  the  worfhip  of  God,  provokes 
God  to  his  face  (  for  the  Ordinances  are  called  his 
Face)  he  fpits  in  the  face  of  ^od  if  he  defpifeth 
them,  and  takes  to  himfelf  the  authority  of  ^od, 
if  he  fets  up  to  himfelf  any  means  which  hath  not 
a  ground  from  the  word.  Now  they  that  leave 
Jefus  Chrift  do  fo,  becaufe  they  leave  him  who 
is  the  great  Ordinance,  if  a  man  rejed:s  Chrift  by 
unbelief,  herejeds  §^ods  great  Ordinance  for  his 
falvation.  And  if  he  thinks  to  go  to  Heaven  by  any 

L  other  way  than  by  Chrift,  lee  it  be  what  way  it  wil 
be,  he  takes  to  himfelf  the  power  of  his  own  fal- 
vation *,  they  do  either  lit  down^in  the  finfulnefs  i 
of  their  fpiriCjdefpairing,  Or  becaufe  theyufe  the  f 

waies> 


^^■■•^^"•"■•■•■•■■■■VWM 


is  an  exceeding  great  Sin, 


■    ¥ 


6i 


_waies  which  are  beft  in  their  own  Eyes,  that  they  r 
'think  wil  help  theniielves.     Therefore  iinbel  ief  is 
a  great  fin,  becaufe  it  is  againfl  the  things  which 
principally  tends  to  the  glory  of  §od. 

Again,  Concerning  the  things  commanded.  If 
you  would  know  the  greatneis  of  a  fin,  you  muft 
enquire  whether  the  things  commanded  to  be  done, 
be  fmal  in  comparifon  of  the  things  to  be  received 
by  doing  of  them  or  not.  If  (  faid  ^aaman  the 
AiTirians  fervants  to  him  J  the  Prophet  bad  required 
thee  to  doe  fome  bard  things  WoMjh  thou  not  have 
done  it?  How  myAch  more  [tnce  he  faith  y  tvajh  and  he 
clean  ?  As  if  they  fhould  have  faid,  This  is  but  a 
fmal  thing  for  thee  to  do,  to  cure  thee  of  thy  le- 
profy,  fuch  a  dileafe  as  that  which  all  the  Phyfiti- 
ans  have  failed  in,  and  cannot  help  thee.  In  this 
r efpe 6t  unbelief  is  fo  great  a  fin.  1  pray  confider 
it :  Although  the  leaft  degree  of  faith,  be  out  of 
our  power  (  for  its  the  gift  of  God  and  his  work- 
manfhip.  In  fE]>/^.  ^.  8.  His  gift  i  not  only  as  he 
doth  give  means  to  us,  and  we  improve  to  fuch  a 
purpofe  as  beleeving  is  :  but  as  he  is  the  immediate 
infufer  (  for  he  f peaks  of  creation,  you  are  created 
Co  fuch  a  good  work  )  I  fay,  although  it  be  out  of 
our  power  to  beleeve,  yet  look  upon  faith  in  it  felf, 
audit  is  the  eafieft  condition,  and  the  leaft  that 
can  be  done  for  the  attaining  of  falvation.  A- 
mong  al  the  graces  of  God,  there  is  none  that  hath 
lefs  of  us  in  it  than  faith  hath.  For  we  know  by 
faith :  not  from  the  things  themfelves,  but  from 
Gods  teftimony.  There  is  none  of  al  the  graces 
that  are  more  eafie  to  execife  than  faith  is  to  him 
that  hath  grace.  What  if  God  had  commanded 
thee  to  live  in  terror,  and  rackings  of  confcience, 
and  doubtings,  and  amazements5fuch  as  thou  h^dft 
it  may  be  when  God  broke  open  the  door  of  thy 
heart  ?  What  ifthouhadft  heard  nothing  but  thuu-  j 
'  ders  \ 


i 

4 


) 


i 


6l     ISlot going  to  Chrijljor  Life  and  Salvation^ 


ders,  and  hadftieeii  nothing  buc  lightnings  al  the 
dales  of  thy  life  ?  What  if  ths  Lord  had  required 
of  thee  fiich  things  as  thou  nor  thy  fore -fathers 
were  not  able  to  do,  as  the  Apoftle  Ipeaks  in  tAcis 
i^.  concerning  all  the  ceremonies  of  the  Jews  ? 
What  if  fo  be  God  had  given  us  a  ftock  as  he  did 
in  the  firft  Adaniy  and  put  us  under  a  Covenant  a- 
gain,  to  ftand  or  fall  by  our  own  wils  ?  Ought  we 
not  to  have  done  it  ?  or  we  fhculd  not  have  been 
£aved?  But  when  God  faith  beleeve,  he  faith  no 
more,  buc  come,  and  I  wil  give  you  power  to  come: 
Caft  off  your  burden  :  Take  your  eafe  in  me.  Put 
your  hand  into  your  treafury.  All  is  yours,  Caft  al 
your  care  upon  me.  Be  nothing  troubled.  Be  one 
with  my  Son,  Be  beloved  as  the  fon  of  God  is, 
through  beleeving,  Have  the  fame  love  that  I  bear 
to  him.  It  thou  canft  not  do  this,  yet  thou  ough- 
teft  not  to  think  it  a  hard  condition,  becaufe  it  (  I 
fay  J  compared  with  the  falvation  that  comes  by 
it,  it  is  the  leaft  thing  that  could  be  fpoken  of,  or 
commanded  by  God.  That  is  the  fecond  thing  in 
chat  particular.  Unbelief  is  a  great  im,  becaufe 
Faith  is  nothing  (  whatever  it  puts  us  unto  )  com- 
pared with  the  good  that  comes  by  it.  Thus  you 
fee  the  greacnefs  of  the  fm  of  unbelief  if  you  conli- 
der  the  matter,  or  the  thing  commanded  by  the 
Law  of  faith. 


2.  Ifyouwouldknowthegreatneisof  afm,  you 
muft  confider  the  attributes  of  God,  which  are  ma- 
nifefted  in  the  Law  chac  is  broken.  Every  com- 
mand of  God  doth  come  from  fome  attribute  or 
other.  In  the  creation,  and  fo  in  the  command 
that  God  gave  ty^rf^^w,  he  (hewed  forth  his  eternal 
power  and  wifdome,  as  the  Apoftle  faith  in.  Tyom^  i. 
his  power  in  making  al  things  of  nothing  :  And  his 
wifdom,  inpuccing  al  chings  into  fuch  a  comely 

and 


is  an  exceeding  great  Sin. 


^3 


and  glorious  frame.     But  now  in  che  new  creation. 
In  the  comt-nandmenc  of  che  Gofpei,  in  the  com- 
mandment of  faith,  ai  the  attributes  of  God,  they 
fhine  forth,  and  they  are  manifelted  cleeriy.     The 
ppwer  of  God,  the  authority  of  God,  and  the  ma- 
nifold wifdom  of  God  in  ^ph..  3.  the  mercy,  the 
truth  of  God:  AH  forts  of  mercy,  pardoning  mer- 
cy, and  purging  mercy,  preventing  and  following, 
mercies.     There  is  not  an  excellency  in  God,  but  it  I 
decks  this  Heaven,  even  as  the  Heaven  is  full  of 
Stars,  fo  is  the  Gofpel  ful  of  God.     It  is  God  to  the 
life.     Now  then  our  unbelief  is  an  exceeding  great 
fm  in  this  refped  too.     It  toucheth  power,  becaufe 
it  faith,  How  can  this  ever  be  that  iuch  a  one  as  I 
am  fhould  be  brought  into  his  favor.     It  cafts  off 
his  authority  j  and  therefore  as  faith  is  called  obe- 
dience, fo  unbelief  is  called  rebellion  in  the  Scrip- 
ture: The  text  ia.ith,This  is  the  Commandment  ofQod 
that  yoH  jhould  belie^ve  on  him  whom  he  hath  fent^ 
i.Jobn^  3.  24.  and  it  is  an  aft  of  Prerogaxive  and 
Authority   to  give  life  through  believing.     Its  a- 
gainft  the  Wifdom  of  God,   for  in  unbelief  the 
theCounfelofGodis  defpifed,  and  we  walk  ac- 
cording to  the  Counfel  of  our  own  hearts.    And 
againft  the  truth  of  God,  becaufe /^e^j[;<^i:  heleenjs 
noty  mak^f  Qodalyar,  i^John^S'  io« 

3.  To  know  the  greatnefs  of  a  fin,  you  mufl  con- 
fider  the  kind  of  the  Law  that  is  broken.  Ther»e 
are  two  forts  of  Laws. 

There  are  fome  fiandamentalLaws,without  which 
the  peace  of  a  State  cannot  be  preferved 

And  there  are  fome  Laws  that  do  but  fubferve 
andftrengthen  thofe  fundamentals :  So  there  are 
fome  commands  God  hath  given  wherein  his  glory 
is  immediately  and  principally  concerned.  He 
cannot  be  glorious,  if  he  be  not  obeyed  in  them. 
Now  fuch  is  the  commandment  of  faith  j  the  lav/ 

of 


/ 


64     HP^  S^^^S  ^^  ^^^^^fi  f^^  ^^/^  ^^^  Salvation,     \ 


ofFakhisa'fundamental  Law  in  the  Kingdom  of  I 
Chrift,  the  whol  Kingdom  of  Chrifl  move§  upon  ' 
this  one  point^the  v/hoiCoimcel  of  God  arifech  and 
is  made  forth  and  is  accomplifhed  by  the  Aft  of 
believing.     For  I  befech  you  connder  it.      God 
hath  fummedup  all  his  honor  in  the  making  of  fm- 
ners  one  with  himfelf  by  Jeius  Chrift.     The  glory 
of  God  from  the  creation  is  nothing  elfe  hue  the 
acknowledging  Gods  excellencies.     Godwilnot 
be   acknowledged,  nor  doth  he  account  himfelf 
by  any  acknowledgment  to  be  honored^  but  only 
by  believing  upon  Jefus  Chrift.     In  John  6.  27.  29. 
The  peoplefollowed  Chrift  very  far  to  hear  him: 
faith  Chriftj  Thh  is  the  voil  of  Qod  that  ye  believe  on 
him  whom  he  hath  [ent,  d^c.    As  if  he  fhould  have 
faid.  This  is  not  that  that  likes  God,  this  wil  noc 
pleafe  him  that  you  hear  me  unlefs  you  believe 
on  me  to  eternal  life,  which  he  hath  fealed  rac  to 
difpenfe  and  to  give  unto  you.     Al  Gods  glory  is 
in  Chrift.     He  is  the  coiner  ftone  of  al  that  fa- 
brick  and  building  which  he  hath  fet  up  for  his  own 
glory.     He  hath  brought  his  Pov/er,  Wifdoni,  and 
Authority  to  work  the  utmoft  of  v/hat  he  is  pleafed 
to  manif eft  in  the  faving  of  fouls.     As  for  the  reft 
of  the  Commandments  which  refpedl  our  fanftifi- 
cation,  they  do  but  only  fubferve  this  command 
of  faith.     God  wil  have  you  to  live  holily  that  it 
may  appear  that  the  grace  of  God  is  pure  :  and  that 
faith  doth  notgive  way  to  hn.  Obedience  is  only  re- 
quired for  the  magnifying  of  that  State  which  God 
hath  brought  you   unto   by  believing.     IVe  are 
(  faith  he  )  a  royal  nation^  an  holy  people^  peculiar 
tohim^tofetforththea)ertuesof  him  that  hath  called 
m  out  ofdarh^efl  into  his  mara;eUous  light,  i.  Pet.  2.  9. 

Fourthly  andLaftly,  Ifyou  wil  know  the  great- 
nefsof  a  tin  by  the  Law  that  is  broken,  you  muft 

know 


is  an  exceeding  great  Sin. 

know  the  Condition  of  the  Perfons  that  are  under 
that  Law  i  whether  they  be  obliged  by  favor  and 
kindncfs?  and  efpecially  whether  they  be  able  to 
fulfil  it  ?  for  able  certainly  beloved  we  are  not  to 
belceve.  We  are  dead  in  tins  and  trefpafles.  And 
although  we  are  not  like  Stocks  and  Stones,  be- 
caufa  we  have  a  life  of  reafon,  yet  we  are  lik  e  dead 
men  becaufe  we  have  no  fpiritual  principles  of  go- 
ing unto  Jefus  Chrift.  When  we  have  done  all 
that  we  can  to  the  work  of  our  Faith,  we  are  then 
unprofitable  fervants.  There  was  never  yet  any 
one  that  could  be  fhewdfrom  the  beginnin  g  of  zhe 
world  that  did  ever  foufe  nature  by  the  affiflance 
of  God,  that  did  thereby  grow  to  believing,  as  a 
mangoes  from  one  Study,  and  from  one  Book^ 
and  from  one  Science  to  another.  But  although 
that  believing  be  not  in  our  power,  yet  there  is  no 
unbeleever  that  doth  that  which  he  is  able  to  do. 
Mark  that  firft,  though  there  be  many  that  are  un- 
profitable under  the  means  of  Faich,  yet  there  are 
[none  under  the  means  who  abide  in  unbelief  that  do 
jwhat  they  are  able  to  do.  Their  not  doing  what 
they  are  able  to  do  gives  God  advantage  to  leave 
them  in  unbelief:  the  helps  that  men  have  unto 
Faith  (  v/hichthofe  men  have  that  perifti  )  is  not 
fufficient  to  produce  jp,  but  its  fufhcient  to  fom- 
thingtowardsthe  work  of  Faith,  which  they  refi- 
ftingand  not  doing,  are  left  intheitate  of  unbelief. 
The  ftop  of  the  work  of  Faith,  or  the  giving  men 
up  tollnl?eliefjfollows  not  doing  that  which  either 
by  nature,  or  by  the  common  work  of  the  Spirit  in 
the  means  they  are  able  to  do  -j  which  I  prove  from 
Thofe  in  ^Matih*  22.  that  were  invited  to  the  Wed- 
ding, and  to  the  Feaft  of  fat  things,  they  could 
have  come:  The  one  could  have  left  his  Wife, 
and  the  other  his  Farm,  and  the  third  his  Oxen, 

M  but 


^5 


i 


66     ^^^  ?/^^^  ^^  Chrijl  for  Life  and  Salvation ^ 


r 


buc  chey  would  noc.  To  explain  ic  co  you.  As 
Godiaich  in  the  fecond  Commandmeiic,  that  he 
wilpuuilh  the  fins  of  cheFachersupoiithe  Children: 
That  is.  Though  Children  have  enough  in  them 
by  nature  to  deierve  the  wrath  of  God,  yet  God  wil 
cake  advantage  at  this  time  to  punifh  them,  becaufe 
their  parents  were  unholy  or  carelefs  in  the  ufe  of 
Ordinances.  So  §od  takes  advantage  at  mens 
not  domg  what  they  may,  while  they  live  under 
the  means  ofFaith,to  keep  the  power  of  Faith  from 
them.  He  doth  not  deal  thus  with  all, for  he  over- 
coxes  the  refiftance  of  thofe  chat  are  ele^ed  to 
eternal  life.  Of  carelefs  he  m.akes  them  induftrious : 
of  lazy  he  makes  them  watchful.  But  he  doth  not 
deal  thus  with  others,  that  fo  their  mouths  may  be 
flopped,  and  tixey  be  without  excufe  in  the  day  of 
wrath.  Men  dp  refufe  that  which  is  offered  by 
.^od,  which  they  needed  not.  Mark  this,  I  fay 
there  is  no  unbeleever  under  the  means  of  grace 
.whom  God  rejed^eth,  that  doth  do  what  he  is  able 
to  do,  or  that  doth  not  refufe  when  he  needed  not 
I  CO  refufe.  Although  the  help  that  ^od  doth  give 
generally,  benocfufficient  to  work  faith  in  a  1  men. 
Yet  I  fay  it  is  fufScient  tofomthing  toward  the 
work  of  Faith  in  men.  As  its  iufficient  (  as  I  fhewed 
you  before)to  convince  men  that  there  is  no  way  fo 
good  for  mans  happinefs,  asgoing  to  Jefus  Chrift 
ior  falvacion  by  Faith  *,  No  way  fo  fure  *,  No  way 
whereby  we  can  be  freed  fo  loon  from  the  mifery 
of  fm  :  There  is  means  enough  to  fhew  a  man  his 
mifery  in  the  want  of  the  ufe  of  thofe  meanes  :  Men 
under  the  means  are  called  upon  to  beleeve,  but  not 
in  their  own  power,  buc  in  the  power  which  the 
command  giveth  :  Now  mark  it.  The  ftop  of  the 
work  of  Faith,  the  ftop  of  thefe  things  which  leads 
unto  Faith,  whence  our  unbelief  ar if eth,  &  our  noc 

going 


wm 


is  an  exceedinggreat  ftn.  Sj     \ 


going  unto  Chrift,icis  in  fcmching,  or  for  fome- 
thing  which  men  do  not  do,  which  is  in    *    * 
power.     1  would  be  warily  underftood. 


4 


Firft,  God  doth  not  give  to  al  men  power,  that  if 
they  wiljthey  fhal  believe  .but  he  doth  give  unto  the 
moft  or  unco  al  men  that  live  under  the  means,  po-  j 
wer  DO  do  fomthing  which  leads  towards  believmg, ; 
whichthey  wil  not  do.    The  way  of  Gods  working  ; 
faithin  the  eledjis  fuch  asovercomes  al  oppolitions.  i 
Thofethat  are  not  eled)t,noc  doing  chat  which  they 
might  by  the  means,  God  there  ftops  further  wor- 
king,    i  fhal  open  it  thus,  in  the  iecond  Command- 
ment.If  men  worfhipnoc  him  after  his  wii,he  wilpu- 
nifh  them  8c  their  Children.He  had  ordained  topu- 
nifh  theirChildren  beforeibuc  he  cakes  advancage  of 
the  Parents  walking  carelefly  in  his  worfhip,  to 
bring  chat  judgment  that  he  had  determined  con-  j 
cerning  their  Children :    So  God  did  determine 
from  eternicy  to  whom  he  would,  and  would  not  | 
give  faich  :  Yet  God  declares  this  purpofe  concer- 
ning his  not  giving  Faich^  chat  he  hath  no  pleaiure 
to  bring  fuch  a  foul  to  him,  when  as  he  doth  not 
do  what  he  might  do,  and  hath  powet  co  do  by  che  | 
I  means  afforded.  Lee  me  fay  again,  Ics  not  in  che  po- 
,  wer  of  che  Creature  co  overcome  Gods  converting 
grace.     If  che  Lord  commands  the  lighc  of  che  Sun 
I  tofhineinto  our  hearcs,  alche  vails  that  iin  calls, 
i  and  all  che  Clouds  between  Jefus  Chrifl  and  us  fhal 
j  vanifh.      God  doth  not  fo  work  Faich  as  that  if 
n^cnwitdo  whacchey  can  by  common  means,  he 
,  wir give  it  them,  and  infufe  inco  them  che  grace  of 
I  Faich:  That  is  not  che  way.     But  this  I  fay.  That 
.  there  is  no  unbeleever  but  hath  the   ftop   juflly 
made  by  che  Lord  in  the  free  working  of  Faith  by 
the  Gofpel,  for  che  negled  of  fomthing  in  his  own 
power.     Look  inco  chy  own  heart  and  thou  wilt 

M  %  find 


SS     tiot going  to  Chrijlfor  Life  and  Salvation, 


findic:  And  look  into  other  mens  waies,  and  they 
wil  prove  it.  Oh  laith  one  that  lay  for  many 
years  under  the  hopelefs  fenfe  of  che  wrath  of  Goa, 
Oh  that  fuch  a  day  f even  years  agone^  was  but  now 
again!  HadI  taken  that  time  !  But  then  my  plea- 
fures  and  profits  overcame  me.  What  is  it  at  the 
bottome  that  makes  men  put  off  the  day  of  grace, 
but  only  becaufe  they  would  ferve  thir  fms  firft. 

But  the  principal  ground  that  I  go  upon  is  this, 
thatofM^w/j.  :j2.  wherein  they  are  fhut  out  from 
che  Wedding  who  were  invited,  but  did  not  come 
as  they  might  have  done.  In  this  refpeft  therefore 
unbelief  is  a  very  great  ftn  :  becaufe  that  the  root 
o£ic  is  not  improvemcnc :  or  the  root  of  our  being 
fealedup  init,  isanot  improvement  of  that  which 
^od  cals  us  for  to  dp,  and  which  we  might  do  when 
he  cals  us.  So  much  ihal  fuffice  for  the  firftmeanso 
But  if  that  doth  not  do^  then, 


Ir 


is  an  execedinggreat  Sin. 


♦*♦♦♦  i  **♦  ^  ♦***4?**  #*♦  i  •''*♦***** 


r- 


CHAP.  VIII. 

The  f econd  Means  of  ConviUion  that  Vnbeliefhfo 
grat  a  ftriy  viz.  The  Consideration  of  the  evill 
thatVnbeliefdotbm.  The  chird  Means^  Tix 
the  thoughts  ofthefe  things  upon  your  hearts,  Ji 
difficult  thing  it  is  to  bring  our  Souls  to  Medita- 
tion V  andyet  more  difficult  to  bring  them  to  ms" 
ditate  upon  our  own  fmsy  and  the  greatnefi  of 
tibem  i  and  mofh  difficult  to  I^ep  it  in  our  hearts, 
that  it  k  agreatfm  not  to  go  to  Chriji  by  ^aith. 


SEcondly,    I  befeech  you  in  the  fecond  place. 
Confider  the  evil  that  unbelief  doth  you.  Andfee 
,  then  if  it  be  not  a  great  fin.  That  is  a  great  offender 
i  whom  City  and  Country  cries  out  on  juflly.     The 
Scripture  you  know  fets  out  Chrift  being  made  fm 
^  for  us,  by  this,  that  al  cried  out  of  him,  oiway  with 
ihim,  Away  with  him,  Luke,  23.  18.  Heaven  and 
[Earth  cries  out  of  unbelief,     ^od  the  Father  in 
i  *Heb.  3. 12.  Tak^  heed  leaji  there  be  in  any  of  you,  faith 
hcyun  evil  heart  of  unbelief     ^od  the  Son  hi  ^ar!^, 
16.  i6.  hethatbeleevs  not  fhaU  be  damned.     And  he 
fpeaks  it  as  one  that  hath  all  power  in  his  hand. 
In  u4#/, 7-  5 1.  They  are  faid  to  have  refified  the  ho- 
ly Qhoft,     And  the  Holy  ^hoft  complains  of  them 
ihere  by  the mouth^of  StephendiS  thofe  that  waged 
war  with  hini  through  their  unbelief.     Al  ^ods 
Attributes,  Al  ^ods  Ordinances  are  wronged  by  it. 
Al  the  faculties  of  the  foul  are  fpoiled  through  it. 

It 


6p 


o     Not  cgoiwg  to  Chrijlfor  Life  and  Sahajion^ 


Ic  gives  a  lye  unco  truth.  *He  that  beleeves  not^  mak§f 
Qodalyar-  ijohn,  5.  10.  Ic  preferrs  the  wifdom 
of  cheflefli,  torheCounlel  of  ^od  In  2  Cor.  10.  5. 
'^very  high  thought  muji  be  capti'vated  to  the  obedience 
offaith>  Where  therefore  the  obedience  of  faith  is 
not,  the  imaginations  of  the  heart  rule.  Power 
is  counted  weaknefs.  How  can  the  Lord  prepare 
for  m  a  table  [aid  they  in  thewildjrnefi  ?  ^faL  78.  ip* 
And  fo  fay  we  how  can  this  thing  be?  this  guilt 
be  removed?  Thisftainbe  wafhed  out  and  clean- 
fed?  Unbeleife  makes  not  only  power  weak,  but 
Juffciceunjuft,  becaufe  it  thinks  that  ^odwil  con- 
demne,  although  Jefus  Chriil  hath  fatisfied.  Ic 
makes  not  only  Jufticeuniufl;,  but  ic  counts  mercy 
cruelty.  It  turnes  mercy  into  cruelty  :  for  ic  re- 
quired of  Jefus  Chrift  the  fuiFering  of  death,  and 
yet  wilfpare  none  of  thofe  in  whofe  fleadic  was. 
Unbeleife  ic  makes  the  preaching  of  the  word  un- 
profitable. Heb.  4»  2.  It  profited  not^  becaufe  they 
heard  it  not  voith  faith.  And  ic  makes  the  facraments 
no  Sacraments,  in  regard  of  benefit.  A  Sacrament 
in  regard  of  adminiftration^may  be  witnefs  againft 
us  in  regard  of  profanation,  but  none  in  regard  of 
benefit: In  i  Cor,  lo.  4.  It  is  faid  that  t^pey  had  the  rod^e^ 
they  were  baptir^ed  in  the  fea^  and  they  had  ^arma  : 
but  faith  he,  with  none  of  them  (jod  was  wel  pleafed, 
and  aU  becaufe  of  their  unbeleife.  Unbeleife,  ic  makes 
theunderftandingfottifh,  and  puts  ouc  the  eyes  of 
ic,  as  ^eafl)  did  the  eyes  of  the  people  that  came  un- 
to him.  For  in  fpiricual  things  we  bcleeye  a-nd 
know,  as  the  Apoftle  Johni^ith.  And  ic  makes 
the  wil  ftubboin  and  rebellious.  And  therefore 
the  fame  word  in  the  greek  fignifies  both  unbeleife 
and  rebellion  of  heart.  The  memory  growes  dnl 
In  'H^I?.  2.  I.  The  Apoftlb  exprefferh  it  thtrs, 
when  he  fhould  fay,  cake  heied  of  unl)eliirfe,faefaich 


ta!f{e 


is  an  exceeding  great  Sin, 


71 


tal\e  heed  leajh  the  vcord  flips,  ci.t  of  )cu  that  you  s 
ba've heard.  Our  Lord  cals  uiibelcevers.  Fools,  j 
Ob  ^ools  and  flow  of  heart.  And  this  fhews  them' 
to  be  Fools  indeed,  becaufe  they  are  tyed  to  a' 
ftake  and  to  a  poft  with  ilraws,  as  I  may  fay.t 
What  foial  grounds  and  realons  are  they  that  keep' 
men  from  laying  hold  upon,  and  apply  ing  of  Jefus' 
Chrift  to  them.  ^  1  fay,  what  fmal  things  are  they  ? 
Such  as  have  no  reafon  ,  groiuidlefs  grounds.  Thou 
wilt  not  go  to  God  becaufe  thou  art  unworthy. Thou^ 
haft  the  more  reafon  to  go  becaufe  thou  art  unwor- 
thy :  for  in  Jefus  Chrift  thou  Ihalt  be  found  worthy 
&accepted.Thou  wilt  not  go  to  Jefus  Chrift^becaufe 
thou  art  not  humble  :  B  y  the  Love  of  God  fhed  a- 
broad  in  thy  heart,  thou  wilt  be  humbled,  that 
thou  wilt  abhor  thy  f elf.     Whatafoolifh  thing  is 


this,  for  a  man  to  keep  himfelf  from  the  ufe  of 
means  before  hand,  for  the  want  of  that  which 
comes  only  through  the  means.  If  chat  wil  not  dp, 
go  further.  And 

Belides  beloved  confider  how  God  harh  puniflied 
it.  And  his  judgment  is  alwaies  according  unco 
truth.  He  waited  and  did  ftrive  with  the  old 
World  y  but  afterwards  his  judgments  overflowed 
them,  audthatina  very  little  time.  The  people 
that  were  in  the  Wilderneis,  he  wooed  and  intrea» 
ted:  but  at  length  he  fwears  they  Ihould  never 
have  any  reft.  Their  Confciences  fhould  not  be 
quiet :  Nor  fhould  rhcy  have  glory  to  come,  ^o^es 
that  was  his  frfend,  that  did  converfe  with  him 
face  to  face,  yet  having  but  a  doubt  rife  in  his  heart 
anddifcoveringof  it,  ^j/wb.  20.  10,11,12.  God 
did  clap  hirn  faft  from  going  ever  into  the  Land  of 
promdfje,  and  took  away  his  Ufe.  The  Difciples 
didbbleeve,  but  they  were  flow,  and  dul  at  itj 
backward  tathe  work  :  Our  Lord  when  he  was  in 
glory,  and  nlen  from  rhe  dead,  did  chide  them 

______         contmiially. 


:1 


.  1 


TSlot going  to  Chri/ifor  Life  and  Salvation^ 


continually.     A  word  from  his  glorious  Lips  now 
he  was  rifen  from  the  dead,  did  cue  like  a  fword, 
and  burnc  like  the  fire  of  Hell,  and  yet  thefe  words 
came  from  hiai.    Now  lay  al  thcfe  things  together, 
^vhich  is  the  fccond  Argument,  and  it    comes  to 
I  this  ^  Than  which  God,  and  Chrift,  and  the  Spirit 
!  doth  complain  of  :  1  hat  which  wrongs  all  the  glo- 
ry of  God  :  and  which  makes  all  the  Ordinances  of 
I  Godineffcftuall:  That  which  fpoils  the  faculties 
of  the  foul,  and  provokes  God  to  anger  that  he  wil 
not  hold,  That  certainly  is  a   very  great   fin.     But 
lo  doth  unbelief. 


That  which  I  principally  aia:ed  at  was  the  third 

thing  :     the   laying  of  thefe    things  upon   your 

hearts.     I  wil  Ihut  up  all,    becauie  I  cannot  go 

'  through  at  this  time,  and  only  fay  thus  much  to 

I  you.     And  I  befeech  you  that  I  may  do  it  with  all 

arguments,  and  take  in  all  advantages  that  may  be, 

j  and  that  you  would  patiently  bear  it.     The  provi- 

j  denceof  God  calling  me  other  where  for  a  time,  I 

know  not  whether  I   fhal  ever    fpeak  again    to , 

I  you   or  not.     But  could  I  but  leave  your  hea^NM. 

j  groaning  under  this  burden,   and  bleeding  under 

I  the  fence  of  this  fin,  I  fhould  leave  you  in  as  good  a 

•  way  of  recovering,  nay  of  life,  as  a  foul  can  wiih 

j  to  be  in  this  world.     Happy  is  that  man  that  hath 

I  no  other  grief,  but  his  fin  :    but  happy  is  he  that 

hath  no  other  fm  to  prefs  him  like  unto  this,  that  he 

lives  in  himfe If  when  he  may  live  in  Jefus  Chrift,- 

that  he  is  fo  poor,  that  when  he  may  have  enough, 

he  hath  nothing.    What  fin  is  that  which  you  count 

great  ?  if  this  fin  of  unbelief  be  not  ?  What  fm  ? 

iNameitjDefcribeit,  andfet  it  forth  in  its  colors. 

]  Whenyoufay  for  amantoknow  the  wil  of  God, 

I  and  not  to  do  it :  when  he  may  have  good  from 

the  hand  of  God,  to  refufe  it :  when  the  cup  offal- 

'  vation 


is  an  exceeding  great  Sin. 


73 


vation  is  put  into  his  hand,  to  fee  chat  by  and  take 
up  a  cup  of  fornication  and  pleafure  :  When  God 
brings  him  into  his  treafury,  for  him  to  lock  it  up, 
and  to  throw  away  the  key,  as  it  were,  and  co  make 
hirafelf  rich  in  the  things  of  this  life.  This  is  a 
great  fm  :  Like  CaiU)  when  he  fhould  gee  his  can* 
fciehce  cured,  goes  to  build  and  increale  his  living. 
Beloved,  Icr  but  al  things  be  alike,  and  your  unbe- 
lief is  as  great  as  all.  if  you  fcfy  there  be  but  as 
muchunwillingnefs,  ycudo  as  n.uch  as  all  this. 
What  do  you  but  takeycurpleafure^andforfake  the 
loving kiadnefs  of  the  Lord  ?  What  do  you  but 
leave  the  treafury,  and  embrace  penury  ?  What  can 
God  do  more  for  means,  but  fay,  here  is  my  Son, 
rake  what  is  in  him  8c  al  in  him?  What  wil  perfwade 
you  if  falvation  &:  communion  with  God  wil  not  ? 
What  wil  tetrifie,  if  abfence  from  ^odwil  not? 
There  is  no  liich  terror  in  any  abfence  from  God 
as  in  abfence  from  hiui  through  unbelief,  when  he 
iletcheth  out  his  hand,  and  you  wil  not  come. 

Objed.  You  fay,  Ifl  had  powers  I  would  come. 

Anfvc,  Never  fay  fo.  For  then  thou  knoweft 
not  what  an  unbelieving  heart  thou  haft.  If  thou 
wilt  not  ufe  the  power  chat  thou  hail  :  If  thou  haft 
a  wil  to  beleev,  if  thou  haft  afoot  to  go,  it  will  be 
found  in  the  way  of  Faith.  Do  not  the  beft  of 
Chriftians  find  that  they  have  but  the  root  of  Fa'th 
but  it  brings  forth  but  now  and  then  ?  But  how  oft;is 
its  branches  withered  ?  If  they  find  it  fo  much  ado 
togotoChrift,  then  certainly  thofe  in  whom  all 
corruptions  are  in  their  power,  would  not  if  they 
could  go  to  Jefus  Chrift. 

I  fay,Let  thefe  things  lie  upon  your  hearts  which 
youhave  heard  againft  the  fui  of  unbelief. Therefore 

N  the 


74  Tlot going  to  Chr'iji  joY  Life  and  Sahation, 


the  VV  or d  did  not  do  them  good,  becauie  the  fowls 
of:  Heaven  came  and  pickc  orftole  it  away  ouc  of 
their  hccircs,  ^Matth.  13.  4.  ki  Ja/we/,  i.  25,  24. 
it's  given  as  a  reafon  why  men  in  a  fair  way  to  con- 
verlion  were  not  yet  converccd,  becaufe  they  did  be^ 
hold  tbemfdv^f  as  in  a  Qiafi^  and  vosnt  awjy^  andflruit 
jx\iyfor(^0t  Tvbat  manner  of  oner  they  were.  Whereas 
hethans  come  to  Pvegencracion,  hi  loo\s  into  tl?e 
Latv  of  Qody  and  eontinues  therein.  InL/^/^eS.  12. 
you  have  medication  hinted  to  be  a  n\eans  of  Faith. 
fhe  Devil  comes  and  tal^es  tb^  Word  out  of  their 
hearts,  kfi  they (J^)o:ildb decade  andb^faved.  There- 
fore you  have  chefe  expre/Tions  in  Scripture,  Think^ 
of  the fe  things,  Confiderwhat  I  fay.  Meditation  or 
thoughtfuln^fs  makes  things  cred  ble  that  are  not : 
things  cliat  are  probable,  are  made  thereby  certain. 
As  we  fee  in  Melancholly  perfons  who  by  often 
chinkino;,  andpoaring,  wnd  pawiing  of  what  is  in 
ch^ir  fancy,  chey  co^-aeto  be  as  certain  as  if  they 
had  a  Divine  ceftimony  chac  cannot  be  removed, 
nor  will  they  beleeve  the  contrary.  And  therefore 
Medication  helps  a  man  to  beleeve  the  truth,  be- 
caufe by  meditation  a  man  comes  to  know  the  whol 
matter.  One  thought  fuggefts  one  thing,  and  ano- 
ther another:  That  thing  whica  is  iirll  thought  of 
and  found  out,  that  breeds  a  jealoulie  in  the  minds 
of  men,  that  there  is  more  behind  to  be  known. 
That  which  they  lafl  thought  of  is  as  a  feal  to  the 
truth  of  what  was  found  ouc  at  the  iirft.  Medicati- 
on hears  all  chat  can  befaidfrom  any  head  of  rea- 
fon concerning  a  thing,  if  you  meditate  concer- 
ning the  evill  of  unbelief,  nothing  that  m.akes  it  e- 
vill  wilbehidd-ni  from  you  or  forgotten.  By  one 
parriciilar  youwilbe  almoftperfwaded,  and  when 
you  find  another  particular  of  the  evil  of  it,  you! 
wilbeperfwad-d  altogether  of  the  evil  of  it,  that 
ic'^s  the  foulefl  fin.     Meditation  binds  the  n\ind 

and  > 


is  an  exceeding  great  Sin.  n  ^ 


and  the  matrer  togethert    As  Vanjid  faith  my  fms 
are  ever  before  we,  that  I  cannot  but  thinl^continu al- 
ly oftbemUany  and  tvic^dneflof  my  heart  in  my  mur" 
ther  anduncleanneP*    The  mind  and  che  matter  be- 
ing kept  together,  ths  foul  comes  to  he  leavened,' 
yea  to  be  transformed  and  changed  into  the  matter. 
As  he  that  thinks  of  an  injury  and  takes  notice  of 
every  circumftance,  at  length  he  is  fo  angry  that  he 
knows  not  how  tc  bear  any  longer.     So  if  you 
would  meditate  on  the  evil  of  unbelief,  you  would 
be  fo  perfwaded  aga'nffc  it,  that  you  would  not  be 
quiet  til  you  be  rid  ofic.    What  indignation,what  ' 
wrath,  what  hatred  will  tiie  foul  ihew  againft  un  -  5 
belief  then?  It'^smy  beloved  a  hard  thing  for  us  to 
meditate.     The  Scripture  fpeaks  of  the  vanity  of 
our  minds  naturally  m  <Eph.  4.  17.  Vain  thoughts  i 
lodg  within  us.  Cur  thoughts  they  are  fo  l'ght,that  ^ 
to  go  to  meditate  is  no  better  then  to  go  to  bind  the 
wind  in  a  mans  fiftjand  to  hedge  in  the  air.     Befides  [ 
as. beggars  take  pleaftire  inwandringup  and  down  ' 
from  Country  to  Country  and  Town  to  Town  and  ' 
wil  not  work :  So  our  fouls  have  a  great  deal  of 
pleafure  in  pafling  from  one  object  or  matter  to  a-  , 
nother,  and  love  not  to  keep  to  one.     The  more 
we  go  about  meditationjthe  further  oft  times  we  are 
from  it.     The  iixuig  of  the  thoughts  is  bkea  kind 
of  prifon  to  the  foul,  which  it  labors  to  break  pre*  | 
fently.     How  abhorred  to  a  natural  man  are  the  : 
thoughts  of  fm  and  judgment. 

As  it  is  hardfor  am  an  to  meditate,  fo  it's  harder 
yet  to  meditate  of  his  own  fms,  and  the  greatnefs ' 
of  them.      The  pride  of  our  hearts  is  fuch  that  we 
cannot  endure  to  think  ill  of  our  felves.  We  would 
willingly   break    that  glafs  which   (hews  us   our  , 
own  ugly  face,or  as  the  Apoitle  James  exprefleth  it  * 
in  Chap,  I.  23.  24. when  we  fee  what  manner  of 

^__________  N  ^  ones  i 


_y- 


y6    Not  g^^^^g  ^0  Chr'ijlfor  Life  and  Salyatwn^ 


ones  we  are,  we  go  away  and  labor  co  put  it  out  of 
our  minds  all  we  can.     But  of  al  things  icsmoft 
hard  r.o  keep  this  in  our  thoughts,  that  it's  a  very- 
great  fuinot  to  go  to  Chrift  by  faith  ^   l^ay  this  is 
che  hardeft  of  all.  For  this  (  that  ^ve  ought  to  go  to 
Chrift  not  withftanding  our  fin  )  is  fuch  a  Dodtrinc 
as  narure  knows  not,  lihalas  fliewyouby  andby. 
It''s  fo  ftrong  a  Wine  and  Liquor  that  it  overturnes 
our  underftanding  :   A  guilty  foul  dares  not,  and 
cannot  tel  how  to  imagine  in.     What  I  A  fin  for  me 
not  to  go  to  Chrilt  for  mercy  who  have  abuied 
mercy,  and  that  Ihal  while  I  live  abufe  it !    What ! 
A  fin  for  me  not  co  look  up  for  forgive  nefs  who 
have  ftopc  my  ears  to  al  the  Counfel  and  Advice 
that  God  hath  given  for  obedience  to  him!  What 
do  we  fear,  if  not  Juftice  provoked  ?  How  can  I 
lookthatJuft.ee  fhbuld  be  fatisiied by  any  but  by 
mewkoam  the  offender  ?  Who  is  it  that  1  have  of- 
fended but  Chrift  8c  God?  Can  1  think  cherfore  that 
they  wil  lay  afide  al  their  diipleafure  ?  Which  of 
us  can  but  think  it  madnefs  for  a  Beggar  to  think 
himfelf  co  be  a  King,  or  any  of  us  to  be  Angels  ?  So 
likewife  it  cannot   enter  into  our  thoughts  (al- 
though never  fo   wife  )    to    think  of    going  to 
Chrift.     And  therefore  he  Puts  fuch  thoughts  out 
of  his    mind,       and   faith  he    may    not,       he 
dare  not,    he  wil  not,  believe.     But  although  it 
be  a  very  hard  thing  to  medicate  on  the  evil  of  un- 
beliet:,  yet  it's  that  which  we  muft  do  :  This  Pill 
muft  be  taken  :  And  che  way  to  do  it,  is  by  getting 
much  of  che  knowledge  of  the  Law  of  Faith.     As  1 
fliewed  you  before  the  Reafon  why  our  thoughts 
hop  fo  foon  from  one  matter  to  another,  is,  becaufe 
there  is  not  much  knowledg  of  any  matter  to  enter- 
tain our  thoughts.     But  as  a  Bee  flies  from  one  flo- 
wer to  another  co  get  honey.  So  becaufe  its  not 
much  of  any  thing  that  we  know,  therefore  we  go  ( 

from 


1 


ii  an  exceeding  great  Sin , 


77 


from  one  thing  thing  to  another  thing.  If  fo  be  we 
would  keep  our  choughts,  we  muft  put  off  al  o- 
chers,  and  Put  them  oiFfirft,  and  turn  theai  out  of 
doorsj  faying  what  have  I  to  do  with]  thee.  Con- 
fider  the  importance  of  the  matter.  As  an  urgent 
bufmefs  plucks  a  man  by  the  elbow  whatever  he  is 
about,  and  tels  him,  remember  you  have  fucha 
work  to  do,  all  your  eftace  lies  upon  it,  or  your 
health  :  So  if  we  thought  it  the  v/ay  for  us  to  be- 
,|  leeve,  and  it  were  the  great  Comniandm^lp^o  go 
to  Chrilt,  it  would  make  us  whatever  we  ^^  doing 
or  thinking.to  negleft  al  things  to  mind  tlR||  leaA: 
we  be  found  guilty  of  the  iin  of  unbelief.  Aiil  that 
fhal  fufftce  for  a  third  Means,  That  you  let  lie  upon 
your  heart  continually  the  greatnefs  of  the  fm  of 
unbelief. 


CHAP.IX. 

The  fourth  Means.  Regard  not  what  Senfe  and 
%ea^oniiiggeji.  Two  things  go  by  the  name  of 
^eafon-  i.  Innate  Principles,  2.  Difcourfe 
and  deducing  one  thing  from  another.  Ths  iifch 
Means.  Labor  to  bekenje.  The  fixth  Means. 
SeeJ^  to  have  the  Spirit,  Ob;ed:.  1  have  not  the 
Spirit  of  praier,  and  therefore  cannot  asl^the 
,  ^oly  Qhofl,  Anfw.  The  fevenr.h  Means.  Qet 
love  to  Qed. 


Fourthly.  Ifyouwould  believe  that  it's  fo  great 
a  fm  to  live  without  Chrifl,  do  not  then'heed 
what  fenfe  and  reafon  fay.  It's  fa  id  concerning  ^- 
braham  m^yom.  4. 19.  that  he  confidered not  bis  own 
body :  he  did  not  fpendio  much  as  a  thought  about 
[  k  that  his  body  was  dry,  or  that  »S^r^fe/ womb  was 
______________  barren.. 


78     Kot  going  to  Chrijlfor  Lift  and  Salvation^ 


bairen.  As  men  when  chey  begin  to  be  convinced 
of  their  eftace  by  nature,  and  their  damnation, 
they  are  wont  co  gocofome  tiaccering  Miniftcror 
fo.r.e  other  acquaintance,  who  extenuates  their 
tins  and  tcls  them  all  men  are  guilty  before  God, 
and  their  fault  is  no  other  then  al  man  kinds,  and  if 
God  condirnvris for  that,  hefhalhave  nonetoidve: 
And  fo  conviction  goes  off.  So  it's  here.  When 
n:en  fee  there  is  no  way  to  be  faved  but  only  by 
Jefus  Chrift  through  Faith,  and  that  unbeleeving 
istherefuling  of  jcfusChrifl,  i  hey  then  fal  to  ask 
advice  from  reafon,  and  counfel  from  it :  that  is, 
they  fdl  to  dilcourfing  and  arguing  the  matter  why 
they  fhould  bele::ve  rather  tlian  any  other ,  and  that 
takes  away  the  fenfe  of  their  fin,  and  lodgeth  them 
again  in  deadnefs  and  doubtings. 

There  are  two  things  that  gee  by  the  name  of 
Reafon  :  The  one  is  Principles,  Dodlrines  or  Laws, 
or  Notions  which  lie  in  mens  minds  naturally.  And 
fecondly ,  Arguments  dif covering ,  or  conchi- 
ding,  or  inferring  of  one  thing  from  another,  com- 
paring one  thing  with  another.  J  fay,  both  of 
thefe  go  by  the  name  of  Reafon.  Reafon  ilands 
for  the  principles :  and  Reafon  liands  for  Dif~ 
courfing.  Now  unco  neither  of  thefe  you  mufl 
go  if  you  would  know  the  greatnefs  of  the  fin  of 
unbelief.  Not  un:o  the  principles  cf  reafon  j  for 
man  being  in  iunocency  had  no  knowledg  at  all  of-. 
I  the  Mcflian.  This  way  of  life,  by  going  from  hia  felf  j 
i  unto  jefus  Chrift  was  hid  from  his  own  eyes. 
1  ^ciith  (the  Text  faith)  comer  by  bearing'm  ^om-  lo. 
1  17.  O*  beanvg  by  the  ivord  ofQod:  that  word  of  God 
\  is  revealed  :  it's  not  therefore  any  thing  in  us  that 
'  can  be  improved  to  believ"ng,  but  believing  ari- 
feth  from  fomthingthat  is  revealed  ab  extra,  re- 
vealed from  without.  By  reafon  therefore  you 
cannot  come  to  know  the  Law  of  Faith,  nor  the  e- 

viil 


is  an  exceeding  great  Sin.  j^ 


evil  of  che  tin  of  unbekife.     Our  reafon.  is  corrup 
ted  and  therefore  v/e  need  the  fpirit  of  God  as  I 
ftialfhew  you  by  and  by.     As  the  excellency  of 
faith  is  known  bp  a  fupernarural  light jfo  the  finful* 
nefsofunbeleife  is  only   known  by  a  fupernacu- 
ral  difcovery  of  it,  for  chat  only  which  fhewes  che 
right,    can  ihew  che  wrong:  chat  which  fheweth 
what  is  ftreight,  can  make  known  whac  is  crooked. 
Therefore  you  Ihal  find  faich  called  che  fpiric  of  j 
faich.     To  fome  men  che  fpiric  fhews  che  greacnefs  j 
of  the  tin  of  unbeleif ::  and  leaves  cheni  chere.  As! 
^ebucbudne^^ar  hadche  viiion  of  che   whole  flace 
before  his  eyesjbuc  ic  did  pafs  away  :  the  feare  re- 
mained, but  che  thing  ic  islf  was  gone:  focherere 
mains  feare  and  defpairing  choughcs,  but  che  lighc  of 
the  fm  of  unbeleife  is  gone  from  many  a  man.     But 
they  could  have  it  no  more  then  T>aniel  could  re- 
cover the  knowledg  of  che  dream,  buc  by  che  fpiric 
of  che  living  G^>d.     i  wil  only  give  you  chis  one  de- 
monftranion  further,  chat  faith  is  noc  a  racional  aft, 
for  a  firmer  chac  is  guilcy  and  under  the  wrach  of 
God  CO  do. 

To  beleeve  is  fuch  an  Aft  as  no  wife  m_an  would 
diredrunco,  according  co  che  rules  of  che  beft  wif- 
dom  given  CO  nien  nacurally.  Who  v/ould  take  a 
lictle  clay  and  put  ic  upon  che  eyecom.akeic  fee? 
It's  the  way  co  put  out  che  eye.  Who  v/ould  go  co 
God  (being guilcy  )  to  find  favour  of  him,  when 
as  he  goes  inco  che  hand  of  che  judg  from  v/hom  he 
hach  no  reafon  co  expeft:  favor.  The  Apoflle 
fpea'<s  ic  out  in  I  Cor,  3.  i8,  19.  That  if  any  man 
vpil  bs  voi^^y  be  rrinfi  heconu  a.  fool  that  he  may  he  wife. 
Alchecounfellfay  chac  reafon  can  give  a  Man  is 

Vcleane  contrary  co  fuch  a  ching  as  chis  is,  co  be- 
leeve, andchercfore  ic  tells  a  man,  you  prefume, 
and  are  too  bold  co  chink  chac  you  ihal  be  one  v/ich 

I ^hn^ 


8o     ]>(pt  going  to  Chrijl  for  Life  and  Salvation,      ] 

iChrifl:  Or  again,  k  faith  thac  you  wil  grow  diffo-j 
\  luce  and  dii'obedienc  to  the  la  v/,if  y ou  look  to  have  i 
jyour  (ins  forgiven  by  another.  Or  again.  It's  a"  I 
I  gainft  jufticc  thac  one  Ihould  fin,  and  another  be 
puuifhed.  Or  again,  It's  noc  likely  that  there 
ihculdbe  luch  a  way,  that  one  may  be  punilhed 
for  another  :  Or  if  th.re  be,  chat  rhou  fhoiildfl 
hive  it  before  another  who  arc  worfe  then  another 
in  regard  of  thy  fuis.  Therefore  the  .-.poftle  faich 
in  2  Cor,  lo.  5.  That  the  imaginations  of  mans 
thoughts  rnHjl  hi  ca^tkuted  to  the  cbcdioiceof  fahh- 
And  if  reaion  cannot  adviiemen  to  belecve,  it  can 
never  tel  a  nvan  thac  he  hiich  Tinned  in  noc  beieeving. 
Thac  is  che  fum  of  chac  Argumenc. 

5  Means. 
5.     If  you  would  knovv^  che  greacnefs  of  the  fui  of 
unbeleife,  chen  labor  co  beleeve.     Theie  are  none 
counc  incemperance  (  if  chey  be  over  caken)  agrea- 
cer  f  ulr  chen  chofe  chac  are  indued  wich  Ibbi  lecy, 
There  are  none  mourne  for  words  of  folly  more 
then  choi'e  chac   are  v/ife.     There  are  none  chac 
accompc  any  evil  more  loachiom  chen  chofe  chac 
abound  in  che  concrary  virtue.     And  1  b^fe.^ch  you 
lee  men  but  obierve  ic  by  che  way. See  how  God  hach 
provoked  you  by  al  meanes  co  beleeve.     You  can  • 
noc  know  che  greatnefs  of  your  fin,  excepc  you  be- 
leeve. By  any  uieanes  he  v/ould  gain  you  co  Chrift, 
I  and  chen  he  wil  give  you  any  ching  your  condicion 
requires.     Beleeve  upon  Chrifl.     .-ind  therefore  fee 
I  him  before  you.     Think  of  che  need  of  him  co  in* 
1  courage  you  co  go  co  him:  and  of  the  danger  in 
1  noc  gong  CO  him.     For  ics  juH  wich  chee  in  chis 
cafe'as  icwas  wich  che  people  when  chey  were  in 
capcivicy,    when  che   figcrte   bloffon.ed  noc,  and 


chou 


is  an  exceeding  great  Si?i. 


8i 


thouniayft  go  to  Chrift.    'And  when  thou  faiiH  > 
know  not  whither  1  may  go  to  him  or  not,  becaufv^ 
I  have  not  yet  the  fenfe  of  myfm  and  flraying  from  * 
him,  knov/ that  nothing  wil  make  that  morecieer2  '' 
^[othee,  then  thy  communion  with  him.  | 

6.     ifyou  would  know  the  greatnefs  of  the  fin  ' 
of  unbeleife,  then  labor  for  the  I'pirit :  ^or  be  con-  | 
vincetbthemoffm  in  that  they  heke-venot  oiihim^  In 
John  1 6.  p.     He  fhal  fend  the  Comforter  to  con- 
vince, that  is,  that  this  is  the  greateft  fm  that  can 
be  done,  that  men  beleeve  not.     When  the  holy 
Ghoft  doth  convince  a  man  of  the  greatnefs  of  the 
fmofunbeleife,  hedoth  it  cleetly,  demonftrative- 
ly,  fo  as  a  mans  contrary  thoughts  and  reafons  fals 
before  thofe  conviftions  ,    That  the  w'ord  (Ihiyy.^v')  j 
tranflated  to  convince,  figniiies.     When  the  Holy 
Gholt  convincechamanof  the  greatnefs  of  the  fm 
of  unbeleife  he  doth  it  as  a  comforter,  for  faith  he,^ 
bevptlfend  the  Comforter,  which  k  the  Holy  (jbofly 
andheflyalcon'vince  of  fm*     As  there  islome  Phy- 
fick  which  flrengthens  as  wel  as  purgech  :  Soothe 
heart  of  manby  theconviftion  of  the  Holy-Gholt 
ischearedand  fupported,  and  not  fufferedto  fink 
under  the  heavy  burden  which  it  feels  through  un- 
beleife.Like    a    bal    which    when   it  is  throwen 
down,  riieth  up  again. So  che  foul  gets  fome  hopes 
andjfome  glimps.And  as  Jo/z^fjfaid,io  the  foul  faith  j 
I  wil  yet  look  towards  him,l  fay  as  Jonah  faid  when  j 
he  was  fmking.     Let  me  exprefs  it  thus,  As  a  m.an 
rejoycethto  heare'any  evil  of  him  whom  hedoch  ! 
jnot:love,It''s  gladnefs  ofheartjit  is  as  wine  to  the  ! 
tafte, andas  l^feto  .the  heart  of  him  toheareil  of 
him  whom  he  doth  not  love,  fo  when  the  Holy 
Ghofir  makes  a  man  to  fee  the  fin  of  unbeleifcja  man 
entert.ainss  it  gladly,  and  he  gives  affent  unto  k^ 
it  re/byceth  him  that  he  knows  fo  much  evil  by  it, 
although  it  grieves  and  burdens  his  heart  that  he  is 


8  2      Not^oing  to  Chrijljor  Life  and  Salvation^     \ 


guilty  of  it.  When  the  holy  gholt  convinceth  a 
man  of  tin  for  not  btleeving,  he  dot  h  alfo  convince 
himof  righteoufnefs  to  be  had  for  him  byChrift. 
Forthefe  two  go  together,  ^e  fljal  conmnce  the 
vporld  of  firiy  and  of  righteotifnefi.  And  therefore 
pray  for  the  fpirit.  ^or  if  you  that  are  e'vil  l{now 
hovpto  gwegood  things'  to  your  children^  hotv  much 
more Jhal your  heanjenly  father gire  the  ^oly  Qhofi  to 
them  that  asks  him,  Lul^e.  1 1 .  13. 

Objed:.  tAndifyoufay^  youhanje  not  the  fpirit  of 
prayer^  and  therefore  cannot  ask^  the  Holy  (jhofi. 

Foranfwer  to  that  know^  that  as  faith  comes 
by  the  hearmg  of  the  eare,  Firfl:  wc  heare  like  men, 
and  thfn  afterwards  we  heare  the  voice  of  God  by 
faith.  So  the  fpirit  of  prayer  comes  firftby  ufmg 
the  natural  defue  that  is  in  rnan  after  God.  God  is 
firft  known  and  acknowledged  as  the  Creator,  If  a 
man  hath  but  common  convidlion  of  the  fpirit  that 
he  is  in  a  ftate  of  tin5hc  ftial  not  fin  in  taking  forrow 
to  himfelf.  Soif  amanhath  but  common  convicti- 
on of  the  holy  ghoft  that  there  is  no  way  for  him  to 
be  convinced  of  the  greatnefs  of  fin,  or  to  be  deli- 
vered but  by  the  fpiric  of  God  he  fhal  not  fin  in  ask- 
ing of  him.  Asamanlfay  may  aud  ought  to  take 
forrow  CO  himfelf  from  common  conviftion,  fo 
he  ought  from  this  common  conviftion,  although 
ic  be  but  natural,  to  cal  upon  God  for  the  fpiric. 
Go  therefore,  make  your  fupplications  to  God, 
and  fay  Lord  hide  not  my  fin  from  me,  Open  my 
eyes  that  I  may  underftand  the  law  of  faith  and  ray 
tranfgrcffion  of  it.  As  you  would  go  to  a  Phyfi- 
tian  and  pray  him  to  tel  you  the  worlt  of  your  ftate 
how  ic  is  with  you,  fogo  to  God  and  pray  that  he 
would  make  known  to  thee  the  defperate  wicked- 
nefs  of  thy  heart,  that  being  guilty  and  bound  to 
the  grave  and  ^ods  difpleafure,  fay  to  him  Lord 
my  own  fpirit  can  do  nothing,  it's  fulof  darknefs 
and  cannot  difcerne.    It's  ful  of  deadnefs  and  wil 


noc 


.r.  X 


is  an  execedinggreat  Sin. 


83 


not  imprint  or  fee  home  any  thing  that  is  revealedj 
OhLordlet  thy  fpirit  teach  me  that  I  may  know 
above  al  things  in  the  world  how  evil  a  thing  ic  is 
to  withdraw  by  unbeleifc  from  Jefiis  Chrift.  , 

\  7  The  laft  thing  that  I  fhal  mention  as  a  meanes  to 
get  the  knowledg  of  the  grearnefs  of  the  fm  of  un- 
beleife  is  rhis.     Get  love  to  God.     There  is  a  kind 
of  love  my  beloved  required  unto  faith.     There 
muftbeapious  aiFedtion  unto  God  to  beleeve  the 
things  he  faith  to  be  true  when  as  they  are  not  evi- 
dent unto  reafon.     And  by  the  fame  reafon  a  pious 
affection  unto  ^odwilfhew  thee  the  greatnefs  of 
thefinofunbeleif.     Which  I  make  out  thus;  Love 
makes  a  fmal  matter  of  an  injury  it  receives  from 
the  perfon  loved,  but  it  makes  a  great  matter  of  the 
leaft  offence  that  it  doth  or  gives  unto  the  thing 
loved^from  one  whom  a  man  loves  he  can  beare 
much,  but  a  man  cannot  beare  any  thing  that  is 
done  againlt  that  he  loves.     Love  makes  a  man  du- 
ly and  cleerely  to  difcerne  and  judg  of  oiFences; 
^ary  Magdalen  weeps  as  much  out  of  remembr- 
ance of  her  fin,    as  others  did  out  of  horror  for 
fm.     And  the  Text  gives  the  reafon,  ^orfl)e  lonjed 
much  Lu\^  7.  47*     Shal  I  fay  that  Jofe^h  counted  it 
a  great  evil  to  yield  to  his  Miftris?  It  was  b^caufe 
his  Mafter  had  taken  him  from  being  a  prifoner,  and 
made  him  governor  of  his  houfe,  he  had  put  al 
things  into  his  hand,  but  only  his  Miifris,  Qen,  39. 
9.  Go  thou  then  and  confider  of  the  exceeding  love 
that  God  hath  fhewed  thee,  and  fee  that  before  thy 
eyes  if  thou  wouldeft  be  humbled  for  not  going  to 
JefusChrift  :  And  what  greater  love  is  there  then 
togive  Jefus  Chrift  to  die  for  us,  andto  take  the 
fill  value  for  our  offences  of- Jefus  Chrifl,  and  yet 
notwithflanding  to  give  us  al  that  for  nothing?what 
greater    love    ^hen  tooffer  Jefus  Chriff  upon  the 
tcrmes  of  beleeving?In  the  matter  of  faith  God  fhe  ws 
!  O  Z  himfelf 


84     ^^^  cS^^^^iS  ^^  Chrljlfor  Life  and  Salvation^ 


himfelf  as  kind  as  he  can  be  out  of  heaven:  He 
fpeaks  by  hisfon,he  intreacsSc  befeechech  1455.^5  the 
Apoft le  i'aich^  We  btficch  you  m  Chriflsflcad, z  Cor,$. 
20. He  commands  that  you  bekeve.Andhe  theatens 
c hat  be  that  beleenjes  noifljal  he  damned.^dri^  16.  16. 
Was  there  ever  like  love  fhewedto  this,  chat  God 
fhouldbegofus,  v/ho  (hould  pray  to  him,  that  he 
fhouldbefeechus  whoihould  lay  our  felves  as  pit- 
tiful  objefts  before  him,  and  lil  heaven  with  cryes 
continually  ?  That  he  fhould  command  us,  and 
make  it  our  duty  to  beleevc,  In  whom  it  would  be 
a  prefumpcion  naturally  and  great  boldnefs  of  fpi- 
ric  ?  That  he  fhould  make  nothing  damnable  but 
only  not  beleeving  unto  men  that  live  under  the 
meanes  ?  Set  this  i  fay  before  you,  and  refuial 
then  wil  be  exceeding  great  auu  odious  in  thine 
eyes.  To  refufe  a  command  !  To  flight  a  threaten. 
To  be  deafe  to  innreaties :  And  not  to  he  wood  by 
kindnefs  !  To  be  fought  unto  by  great- 
nefs  and  al  for  the  things  of  a  mans  own  good.  To 
fhut  up  al^what  wil  you  count  a  great  lin,  if  notun- 
beleife  ?  Nothing  certainly.  For  nothing  is  io 
great  a  breach  of  the  law,  nothing  keeps  a  man  in 
lin,  nothing  keeps  us  ffom  good  like  to  that.  By 
what  weight  or  ballances  wil  you  come  to  find  out 
the  weight  of  any  iniquity  ?  If  you  cannot  difcerne 
fo  great  a  matter  to  be  in  the  fm  of  unbeleife,  com- 
pare it  with  the  Tables.  Its  againfl  the  firfl  tablej 
The  great  Commandment  is  in  that  table.  Com- 
pareit  with  duties.  It''s  the  leail  duty  that  can  be 
injoyned,and  it  hath  the  greatefl  wages  and  reward, 
for  if  ycubeleeve,al  things  are  yours.  Wilt  thou 
fuiFer  thy  under  ft  anding  to  grow  dark,  and  thy 
mind  foperverfe  as  that  every  evil  fhould  be  fmal 
unto  thee?  Ifthoudoftaccompt  unbeleife  a  great 
tin,  thou  wilt  make  haft  to  JefusChrift  for  pardon^ 
it  wil  make  thee  to  admire  the  grace  of  God  which 

doth 


is  an  exceeeding  great  Sin.  8  < 


doth  pardon  thee  :  It  wil  ingage  thee  to  Chrift  that 
hach  delivered  thee  from  it.     if  fin  be  little  in  thy 
eyesjthy  pardon  wil  be  lie cle,  free  favor  wil  be  bnt 
little  favor  :    Nay  my  beloved  if  you  could  fee  the 
greatnefs  of  your  fin,  you  would  be  eafed  of  the  lin 
of  unbelief,  If  you  could  but  account  it  a  great  mat- 
ter for  God  to  pardon  it,    it  fhould  be  pardoned, 
and  that  would  deftroy  the  power  of  it :  for  in  the 
Scripture  you  fhal  find  that  proportionably  to  the 
grace  and  favor  which  we  beleeve  God  wil  do  us  in 
the  pardoning  of  a  fin,  is  the  death  and  mortifica- 
tion oi  a  tin.  in  ^om,  6. 14.  Sinjhall  not  ha^ue  domi" 
nion  ovsryoUy  hecaufe  you  are  under  grace.     If  more 
under  grace  than  lefs  under  fms  dominion,  as  well 
as  if  altogether  under  grace  then  not  at  all  under 
fms  dominion.     Therefore  I  befeech  you  again  and 
again,  do  like  (Pauly  Spy  out  the  fin  of  unbelief 
at  the  end  of  every  fin.     I  did  it  ignorantly  through 
unbelief.     It  was   my  unbelief  that  made  me  do 
this  fin,  or  that  made  me  leave  this  duty. 

Count  your  unbelief  to  be  the  fediment,  the  filth 
and  the  mud  (  what  fhal  I  cal  it  )  the  worft  of  all 
thy  fin.  Wert  thou  never  fo  finful,  didll  thou  be-^ 
lieve,thou  fhouldfi:  be  wafhed  and  cleanfed  and  fre- 
ed from  it :  Hadft  thou  never  fo  good  a  mind  to  be 
holy,' if  thou  doll  not  beleeve,  thy  fin  fhal  ftil  a- 
bide  upon  thee.  Oh  that  fo  great  love  of  Chrift 
fhould  be  fo  ill  requited!  that  there  fhould  be  a 
mind  in  us  fo  contrary  to  what  is  in  him!  That  he 
fhould  be  contented  to  reckon  that  we  wrong  and 
negleft  him  more  in  not  coming  no  him,  than  in  not 
doing  for  him.  Or  thus.  That  we  do  mofl  for 
him,  when  we  come  to  him  f  or  mofb  ;  and  that  we 
fhould  count  it  fuch  a  fmal  fin.  Stir  up  thy  felf  O  ! 
unbeleeving  heart,  and  fit  no  longer  debating  the 
matter  whether  thou  fhouldfi  go  to  Chrifl  or  not : 
Sin  I  lay  is  not  to  be  committed  upon  any  terms. 

But 


86     Not  going  to  Chrijl  for  Life  and  Salvation  j 


But  if  thou  wouldfl  puc  the  Cafe  thus,  that  the  lef- 
fer  evill  istobe  done,  but  unbelief  is  the  greater 
evil,  therefci;^  you  muft  not  leave  go^ng  to  Chrift. 
Ring  this  continually  in  the  ear  of  ihy  foul.  Oh  my 
Soul  what  haft  thou  done  in  fpending  thy  ftren^th 
in  loofing  the  opportunity  of  grace  tor  the  gathe- 
ring of  the  fruit  of  fin?  What  haft  thou  done? 
what  haft  thou  gained  in  al  the  fervice  of  lin.? 
There  is  nothing  but  blowes,  and  nothing  but  mi- 
leiy  and  danger  that  wil  enfue.  But  this  is  theevil 
of  al  evils,  a Icircurritanccs  being  confidered.  It  is 
w orf e  that  thou  fit t eft  dump ifhly  and  heavily  and 
drowfily^and  carelefly ,and  negligently,  8c  doft  not 
ftand  up  &  fet  forward  &  run  forward  8c  make  haft 
to  the  Lord  Jcfus  Chr ift,than  al  that  thou  haft  done 
befides.  Do  not  fay  now  that  1  cannot,  for  the 
Command  I  fay  hath  power  in  it  to  make  thee  to 
beleeve,  Give  that  confent  thou  haft,  as  Virgins 
fomtimes  do,if  their  Parents  wil  confent,  that  is^do 
thou  fay  that  its  juft,8c  its'reafon,its  eqnal,it$  righ- 
teousthat  I  fhould,  its  bcft,and  I  ought  to  beleeve  if 
the  Lord  beftow  his  fpirit  on  me.  If  thoufindftnot 
the  fpirit  come  in  to  help  thee,  yet  turn  again  upon 
thy  felfe  and  fay.  This  is  the  ftone  that  preffeth 
down,  the  color  that  makes  thee  deformed,  the  e- 
vill  that  makes  thee  abhorred  of  God  that  thou 
doft  not  go  to  Jefus  Chrift.  Lie  beating  upon  thy 
foul  continually  til  thou  canft  find' it,  "and  when 
thou  canft  not  fmd  ftrength  to  go  to  Jefus  Chrift, 
that  its  worfe  with  thee  through  thy  unbelief  than 
any  other  fm.     And  fo  I  have  done  with  this  ufe. 


Chap. 


Though  the  fin  9f  Unbelief  be  fvery  great ^^c.  87 


CHARX. 

Dod.  II.  Though  the  fm  of  Vnhelief  he  *very 
great,  yet  k  is  pardonable.  The  DoUrine  ope" 
nedy  and  proved,  i.  Qod  bath  pardoned  ^Unhe' 
lief*     %*  Qodvoil pardon  it* 


I.  TIM.  I  15. 

^ut  I  obtained  Mercy  hecaufe  or  [  aU 
though  ]  I  did  it  ignorantly  and  in  un^ 
belief. 

FRom  the  words  as  you  may  remember  were 
thefetwo  Points  raifed. 
Firft,  the  greatnefs  of  the  fin  of  unbelief,  for 
which  the  Apoftle  doth  here  make  himfelf  the 
chief  of  fmners,  and  God  in  pardoning  of  it  to  have 
exceeded  and  gone  beyond  his  ordinary  courfe  of 
mercy.  Yea  he  faith  he  was  the  firft  ofthat  fort  that 
ever  God  fhcwed  mercy  unto,  as  you  may  fee  in 
verfe  1 6.  And  therefore  I  fhewed  you  this,  that  the 
word  077,  tranflated  [[  hecaufe  ]  is  rather  to  be 
read  thus  [^although.  2  For  unbelief  could  not  be 
a  caufeof  mercy  ina  proper  fence.  And  the  word 
677  doth  fignifie  although  in  divers  places  of  the 
Scripture,  both  in  the  Greek  and  alfo  in  that  which 
anfwers  to  it,  in  the  Hebrew.  I  have  done  witiv 
that  Point. 


DOCT. 


88 


Though  theftn  ofUnheliefbe 


DOCT.  II. 

The  fecond  point  that  I  raifed  froijpi 
the  words  was  this^  7hat  though  the 
Jin  of  Unbelief  is  ^ery  great ^  yet  it's 
pardonahle  and  forgiven  by  God. 

I  obtained  mercy  fa.ith  be  although  I  did  it  fo  and  fo 
in  or  by  unbelief .  The  fin  I  fay  cf  unbelief  is  very 
great,  but  it's  chat  which  is  pardonable.  When  I 
fpeak  of  the  pardonablenefs  of  unbelief,  you  muft 
firft  take  unbelief  alone  by  its  f elf,  in  its  own  fin- 
ful  nature  and  defert.  As  it  gives  God  the  lie,  and 
ftains  his  glory  and  tempts  him,  andhindeis  God  in 
doing  his  great  work  of  mercy.  Unto  which  iiead 
I  have  fpoken  at  large  heretofore. 

Secondly,  You  muft  alfo  take  unbelief  with  its 
train  and  attendance  with  all  the  iffue  and  children 
of  it.  For  fo  CP^?// brings  it  in,  and  makes  ir  the 
mo  cher  of  abominations.  I  waj  (  faith  he')  a  ^laf- 
phemer3&  a  ^erfccutor^  «e^  injuriom  through  unbelief. 
Unbelief  was  the  mother  of  them.  Unbeiif  is  here 
fpoken  of  in  its  ftength  and  acting  to  the]  utmoft : 
i  Unbelief  in  its  own  nature  is  a  fm  againft  the  firft 
i  Table,  and  it  plaies  fowl  pranks  there  with  every 
Commandment :  But  herethe  Apoflle  fpeaks  of  un- 
J  belief  as  overflowing  the  boundsjof  that  Table,  and 
breaking  forth  into  thebrea  ch  of  the  fecond  Table 
by  perfecution  8c  injurioufnefs.As.a  Difeafe  or^Sore 
may  be  in  one  part  of  the  body,  but  may  diffufe  it 
felf  into  the  other  parts  to  corrupt  them.  The 
Lungs  may  be  rotten  and  the  Liver  hard,  and  that 
1  may  v/eaken  al  the  reft  of  the  body.     So  a  hn  may 

be 


yerygreatj  yet  it  is  pardonable.  8p 


be againft one  Commandmenc  formally  or  proper- 
ly, and  may  be  in  one  faculcy  of  the  Soul  princi- 
pally, but  yec  work  no  the  breach  of  all  the  Com* 
mandmencsandtothe  corrupcing  of  the  whol  man. 
Now  cake  anunbeleever  (  as  he  is  here  fee  down  in 
the  Text)  grown  to  be  cmel,  .favage,  bloody, 
fcandaloils,  an  enemy  unto  al  good  men-,  yet  ftil 
there  may  be  mercy  obtained  for  that.  That  is 
the  fecond  thing. 

Then  thirdly.  You  muft  take  unbelief  (  when 
I  fay  it's  pardonable  )  when  it  hath  brought  a  fin- 
ncr  neareft  Hell .  Fot  the  Text  fpeaks  of  unbelief  | 
as  a  plague,  and  of  perfecution^  and  injurious,  as 
the  Spots  which  doth  foretel  and  prefage  death. 
^aul  here  declares  two  things  of  hinifelf,  and  I  be- 
feech  you  mark  them. 

Firlt,That  he  was  in  fuch  a  cafe  by  his  unbelief, 
as  man  never  was  that  was  faved.  In  ver.  i6.  He  voof. 
a  pattern  unto  them  tbatjball  believe^  and  he  -ivof  the 
firfly  there  was  none  that  he  could  think  of  to  conu 
fort  himfelf  from,  with  hopes  of  pardon.  Con- 
ceive ^aiil  faying  to  his  foul.  Why  dofx  thou  Oh 
hiy  foul  think  of  pardon  when  there  is  no  example 
or  prefident  of  it.^Ad  not  prefumption  unto  propha- 
nefs.  Were  there  but  one  in  thy  cafe  chat  got  to 
Heaven  &  found  mercy  ^it  were  noboldnefs  forthee 
to  think  that  thou  fhould'ft  be  the  fecond:But  when 
there  is  none  !  My  condition  is  like  a  man  at  Sea 
that  is  fmking,  and  there  is  no  plank  neer,  nor  no 
bank  neer,  nor  no  boat  tp  fwini  in.  Thus  ^aid  r c- 
prefents  himfelf  one  way. 

Secondly,  He  declares  himfelf  (  throu^^h  the 
j  corruption  of  his  nature,  and  through  difcourage- 
1  ments  and  fears  that  his  guilt  brought  upon  him) 

\  : _^  .  -  not 


o 


Though  the  Sin  of  Unhekife  be 


not  CO  be  able  to  look  up,  nor  able  to  labor  for 
mercy  and  pardon.  He  Ipeaks  of  his  own  falvaci- 
onasof  aloft  butinefs  in  regard  of  himfelf^  it  was 
in  vain  for  him  toltriveany  more  about  it.  I  oh* 
taiyiedmercy.  Itswel  obferved  by  Mr.  ^e^a  that 
the  wordiignifiesno  fuch  thing  [_a$[  obtained.^ 
Fori  obtained  mercy,  is  as  much  as,  I  didfom- 
thing  for  mercy,  that  carries  with  it  the  ufe  of  en- 
deavors, and  taking  good  means  and  courfcs  there- 
unto. But  the  word  is  of  thepafSve  voice  in  the 
Greek,  nKii'i^iiy.  His  meaning  is,  That  mercy  was 
beftowed  on  me,given  unto  me,  J  did  nothing  for  it, 
but  It  fhewed  it  felf  to  me  unasked  for,  and  un- 
fought  for  :  Or  if  I  may  coyn  an  engliih  word  for 
the  purpofe  I  was  mercified,  Mercy  was  befto- 
wed unthought  of,  andunfought  f or  j  though  this 
be  the  cafe  of  a  foul  through  unbelief,  that  it  can 
find  no  one  in  all  the  world  that  hath  gone  fo  far 
as  it  hath  done,  chough  it  be  even  out  of  hope  in 
regard  of  it  felf^  and  counts  its  own  falvation  loft  : 
Although  thy  unbelief  hath  laid  thee  deadjthat  thou 
ftir  not  up  in  the  uCe  of  means,  nor  look  up  through 
hope,although  unbelief  hath  rotted  thy  converf  ati- 
on  into  perfecutionSc  injurioufnefs&blafphemy^yet 
then  it's  pardonable  8c  God  wilbeftow  mercy  upon 
fuch  a  one.  I  obtained  mercy  ^although  I  woi  a  ^erjecw 
tor  i9*  a  ^lajbhemer ^and  injuriom  through  unbelief  JLgz 
me  for  the^  better  fetting  out  of  this  poi^t  make 
this  obfervacion  to  that.  That  when  once"  God 
hath  wrought  Faith  in  the  heart  of  a  man,  I  fay, 
when  God  hath  wrought  faith,  he  fhal  be  chidden 
and  frowned  upon  by  God  if  he  be  backward  to 
beleeve  :  So  you  have  heard  at  large  from  Chrifts 
calling  his  Difciples  fools,  Oh  fools  and  flow  of  heart 
tobeleeve^  and  reproaching]  them  becaufe  of  their 
unbelief,in  M^rJ^.  i6.  Let  a  man  that  hath  faith  fall 

from 


4 

\ 


i 

't 


mmf    — ■       I    ^mmmrn   i  u.»    ■.  ■  ■       ■,■■^■    ,      ,  ,,,,■—■ — — 

very gr eat y  yet  it  is 'Pardonable.  91 


froin his  confidence  and lleadinefs,  although  k  be 
but  in  fome  degree  and  by  great  affliftions,  and  the 
Lord  wil  be  itrange  unto  him,  he  wil  not  vouchfafe 
very  intimate  and  familiar  communion  with  him, 
hisioulhathnopleafurein  him,  if  he  doth  with-, 
draw  from  comfortable  living  upon  him  in  the 
midft  of  affliftions.  So  in  i.  Cor.  10.  he  was  not 
wel  pleafed  with  his  people  in  the  Wildernefs,  be- 
caufe  in  the  want  of  things  neceffary  to  their  Jour- 
ney, they  murmured  as  if  God  would  not  Provide 
for  them.  If  any  man  (  faith  he  )  do  vpithdraw 
himfelfj  my  foul  Jhal  have  no  pleasure  i#  Imn .  lE[i'b»  1  o 
38.  If  you  look  into  the  39.  verfe  of  that  Chapter 
youfhal  find  the  Apoftle  doth  not  fpeak  of  thofe 
who  wholly  withdrew  themfelves  from  believing, 
for  he  {peaks  not  of  fuch  who  withdraw  unto  per- 
ditiony  but  of  them  that  hdee've  to  the  famng  of  their 
Souls  Hefpeaksof  fuch  men  who  notwithflan- 
dingal  their  withdrawing  have  yet  fo  much  Faith 
left  as  wil  fave  them  and  bring  them  to  eternal  life. 
This  withdrawing  was  occafioned  (  if  you  look 
into  the  former  verfes  by  manifold  aifliftions  and 
great  calmities  )  that  is  intimated  when  the  Text 
iaLkhytheJuflfljallinjeby  ^aithh  which  words  are 
taken  out  of  the  Prophet  ^abbal^il{^  when  the  peo- 
ple were  in  captivity  and  under  opprefTions  by  the 
Babilonians,  aud  God  required  them  to  wait  for 
their  deliverance,  when  they  law  no  means  how. 
If  amannoWjWhen  the  Fig-tree  doth  not  bloflom 
and  there  is  no  Calf  nor  Ox  in  the  flal,when  there  is 
no  micans  feen  to  free  a  man  out  of  troubles  that  are 
exceeding  prefling  (any  way  left  him)  if  a  man  fhal 
now  let  his  faith  fmk,  and  fear  the  prom'lle  of  God 
fhal  not  be  fulfilled,  faith  God  my  foul  fhal  have 
no  pleafure  in  him.  A  man  that  hath  no  pleafure  in 
[  ones  company,is  ftrange  to  hini,Screferved,&fpeaks 
':  coldly^and  by  his  carriage  bids  him  to  be  pone  from 

.    P  2  h- 


! 


Am 


\ 


9^ 


Though  the  Sin  of'Unheleife  be 


him.  So  wil  the  the  Lord  carry  himielf  to  a  Belee- 
ver  chat  doth  withdraw  from  beleevhig  :  when  a 
manhath-noplcafure  inhis  meats  it's  as  Iticks  to 
him,  ic^s  nauleous  to  his  ftomack  and  nourifheth 
him  not :  So  is  the  perion  of  a  beleever  whenas  he 
doth  withdraw,  i  fay  the  Perfon,  for  the  Tcxc 
faith,  (jodpali  have  no  pleafure  in  Tiim,  Confider 
fuch  a  man  that  by  Faith  is  a  member  of  Jefus 
Chriftjandinthatrefpe^S:  God  loves  him,  for  if 
we  bclceve  not  yet  he  remains  faithful.  But  confi- 
der fuch  a  man  in  himfelf  and  in  this  perfonal  mil- 
behaviour,  an4God  loaths  hmias  the  Pfalmift 
faith,  he  did  abhor  his  own  inheritance,  and 
gives  him  no  f enfe  of  his  love,  nor  any  refrefhment 
by  his  prcfence  in  any  ordinance.  The  fame  per- 
fon may  in  divers  refpedts  be  both  loved  and  loa- 
thed :  As  the  father  loves  his  child  as  his  child,  and 
yet  is  more  angry  with  him,  and  can  lefs  abide  him 
than  a  fervant,  when  he  doth  offend,  and  carries 
himfelf  unworthy  both  of  his  birth  and  breeding, 
and  his  parents  honor.. 

Nay,youihalfind  that  God  wil  not  only  be  thus 
ftrange  to  a  beleever,  but  it  may  be  for  want  of 
feme  afts  of  his  Faith,  he  wil  be  angry  with  him 
while  he  lives,  and  not  be  fat iified  with  him  cil  he 
dies.  The  guilt  of  fatherly  indignation  may  be 
upon  a  beleever  to  the  laft  breath.  You  ihal  find 
ic  concQniing  ^ofe fin  liumb,  20.  10,11,12.  when 
he  did  but  begin  to  call  in  queflion  whether  or  not 
God  would  give  water  to  them  that  were  a  rebelli- 
ous people,  and  he  did  it  but  once,  he  queftioned 
not  God's  power,  but  whac  God  would  do  fince 
they  were  fo  rebellious,  for  chat  one  fault  God 
takesaway  his  life  and  would  not  let  him  fee  the 
fulfilling  of  the  promif  e  ia  the  Land  of  Canaan. 
.  Youreadof  M^wy  in  i.Con  10.4,5.  that  did par- 
\  cake 


yery great ^  yetitispardo?ial?le.  p^ 


take  of  Chrift   ^ortheroch^foUowedthemy  and  that 
rockjvof  Chrifly  and  yet  God  was  f  o  il  aff  e&d  with  1 
them   (  as  I  may  cai  it  )  and  fo  difpleaied  with  | 
their     unbeleife,       that    their    bodies    did   die  ' 
in    the   wildernels.     And    in    ^eb.   3.     n.    He 
fpeaks  of  fomc  whom  he  fwore  in  hh  wrath  thai  they 
fhoM  not  enter  into  his  rejL     And  1  fay  he  fpeaks  it 
concerning  beleeveis,  for  it  hath  an  allufion  unto 
the  people  that  went  out  of  the  land  of^  ^gypt  and 
and  followed  the  Lord  in  the  wildernefs. 

But  then  although  God  be  fo  foon  fevere  agalnft 
theaft  of  unbeleife  where  men  have  faith,  that  al- 
though he  remits  and  pardons  it  as  to  condemna- 
tion yet  he  wil  not  remis  and  pardon  it  as  to  father- 
ly indignation  while  the  man  lives,  although  I  fay 
he  be  fo  fevere  againfl  the  ad:  of  unbeleife  where 
j  there  is  faith  yet  he  wil  pardon  the  total  want  of 
{faith.  He  wil  not  pardon  men  after  they  beleeve, 
becaufe  they  difhonor  God  in  not  receiving  accor- 
ding to  the  intereft  that  they  have  in  him,  they  live 
notupon  his  love.  He  wil  pardon  total  unbeleife 
that  fo  we  may  have  faith  and  receive  his  love. 
1  fay  he  v/il  not  pardon  the  one  becauie  he  takes  not 
in  his  love,  and  he  wil  pardon  the  other  that  he 
may  have  of  his  love  through  beleeving.  The  fum 
of  the  point  therefore  comes  to  this,  That  though 
a  poore  foul  knows  not  that  he  hath,  nay  knows 
that  he  hath  not  fellowfhip  with  jefus  Chrift,  al- 
though thou  haft  no  union  with  Chrift,  nor  relyeft 
upon  him,  yet  thou  mayft  find  mercy  and  pardon 
from  God  for  this  fin,  akhough  that  others  who 
have  faith  and  uie  it  nor  be  cut  oft' from  fenfible  en- 
joyment of  many  things  that  God  hath  made  his 
people  glad  wichin  this  world,  yet  to  thee  rhere 
may  be  nothing  elfe  but  kindnefs.  And  if  you  confi- 
der  the  Text  you  Ihal  find  thefe  two  things. 

Firft  i 


94        Though  the  Sin  of  Unbeleife  be 


Firft  that  God  hath  pardoned  thisfm  of  Uiibe- 
leife. 

Secondly,  That  God  wil  pardon  ic. 

« 
As  Chyrurgions  fomcin\es  fet   out  upon  a  table 
what  lores  they  have  cured,  and  what  bones  they 
have  taken  out,  and  promife  the  like  to  them  that 
flialflandinneedofthem  :  fo  doth  the  Lord  here 
by  ^aul  tel  you  what  he  hath  forgiven.     I  obtained 
mercy  althoifgh  I  voaiin  unbeleife'     And  he  tells  you 
of  what  he  wil  forgive,  for  he  hath  made  him  a 
patterne  not  to  them  that  beleeve  but  to  them  which 
Ihal  beleeve  to  the  worlds  end,  as  it  is  in  verf.  i6. 
The  Apoftle  ufeth  that  word  here  which  lignifies 
that  God  wil  to  the  end  of  the  world  takefuch  as 
^aul  was,  fuch  great  linners  that  he  may  fhew  great 
mercy  as  ^///c///z^oblerv-es:<ie/^5f^,  God  did  par- 
don his  unbeleife.     And  let  mc  gather  my  beloved 
the  proofes  of  it  chat  the  holy  Ghoft  hath  thought 
good  to  fcatter  in  this  place.     He  doth  nothing 
weakly  and  nothmg  vainly.     You  may  peradven- 
ture  think  it  is  loft  labor  to  prove  that  God  wil 
pardon  unbeleife.     But  again  confider  how  induit- 
rioufly  the  text  hath  fet  it  down  in  many  particu- 
lars in  the  cafe  of  ^anU     What  ^aul  faith,  he 
fpeaks  infallibly,  andnot  asaChriftian  from  ex- 
perience, but  as  an  Apoftle   infpired   by  God  to 
give  a  doftrine  of  faith  unto  the  Church.  For  upon 
the  truth  of  this  (I  obtained  mercy  )  doth  lie  the 
truthof  that  doftrine  which  before  he  had  ipoken 
of  concerning  the  lawful  ule  of  the  law.     i  Tim, 
J.  9.    TbelawfAitb  he  it  is  not  made  for  a  righteous 
man^  tliat  is,  its  not  made  to  condemne  a  man  that 
is  righteous  by  Jefus  Chrift,  for  faith  ^aid  I  obtain' 
ed  mercy  although  I  had  broken  the  law  and  was  a 

perfecHtO) 


Very  great  y  yet  it  is  pardonable.  95 


perfecutor  and  a  hlafpbcmer.  Upon  ch:?  truth  of 
^i:2«Ij' having  obtained  mercy  dorh  lie  this  ,  which 
^ohI  cals  the  dodrine  o^do^rm(^s, worthy  ofalthirigs 
to  be  recQivdd*  in  verf.  1 5.  ^hat  Jefus  Chrifi  came  in' 
tothdivorld  to  favj  fmn}rj%  y^a  chough  they  were 
checheifecf  iinners.  You  have  ^aul  here  like  a 
pardoned  man,  for  he  13  afhamed  of  his  fin,  and! 
therefore  he  calls  hinifelf  by  the  name  of  'VauL 
It  was  a  cuftome  among  the  Jewes,  and  in  the  Eaft- 
erne  part  of  the  world  chat  when  ever  a  man  did  re- 
pent of  any  grofs  aud  icandalous  crimes,  he  would 
change  his  name  that  he  might  ceftify  unto  the 
world  chat  he  was  both  afhamed  to  be  known,  or 
men  fhould  look  upon  him  chac  had  done  fuch 
things,  and  chac  for  cime  co  come  he  would  be  a 
new  man.  Thus  ^aul  leaves  off  the  name  of  Saul^ 
and  calls  his  name  (P^«/,  Asifhefliould  have  fa  id, 
lam  not  able  to  induce  it,  the  very  thoughts  of 
hearmg  whac  I  have  done  while  I  was  in  the  ftate  of 
unregeneracy  makes  me  chat  I  am  not  able  to  look 
men  in  the  face,  nor  walk  abroad  in  the  world. 
You  have  him  here  exceedingly  changed  in  his  con- 
verfation.  I  tvof  a  perfecutor^  but  now  1  am  not. 
You  fhal  find  him  admiring  and  glorying  in  the 
mercy  of  God  towards  him  in  verf.  i4.and  ly.None 
could  do  al  this,  but  he  that  had  received  the  fweet- 
nefsand  benefic  of  pardoning  mercy.  And  ^dul 
doth  al  this  with  fuch  aiFe6lions  as  cannot  be  coun- 
terfeited. There  is  a  paflion  in  the  words  which 
fhewes  him  co  be  raighcily  taken  wich  God  and 
Chrift,  and  mighcily  ouc  of  love  with  hinifelf. 
Concerning  himfelfhe  faith  not  only  that  he  was  a 
iinner,  butagrofs  one,  a  Cheif  one.  Concerning 
J efus  Chrift  he  faith  that  he  ftiewed  him  exceeding 
grac^  •,  And  he  cannot  find  out  Epithites  enough  to 
give  unto  his  name,  i  Tim,  i.  17,  Tothe  %ing 
immortal^  invifihle  and  only  wife  (jod  bepraife  for 

ever^ 


1 


89  Though  the  Sin  ofUnbeleife  be 


ever  and  e^er^  And  he  fhuts  up  3 1  than  with  the  wocd 
Amen.     As  if  he  fhouid  have  faid,  It  isfo  certain 
that  the  Lord  hath  done  f orpine,  k  is  an  adtof  al 
the  glory  in  God  whereby  I  have  come  to  pardon 
(  as  1  fhal  fhew  you  by  and  by  )  God  cannot  be  coo 
much  magnified  for  that.     1  here  is  not  an  attribute 
of  God  but  was  laidouc  for  me  ;  and  not  an  attri- 
bute of  God,  but  is  to  be  honouied  by  me*     Al  this 
1  bring  to  prove  that    <Taul  did  fpeak  the  truth 
notof  what  God  would  do,  but  of  what  God  had 
done  to  him  in  his  obtaining  mercy  although  he 
was  anunbeleiver.     And  as  God  did  pardon  Taul 
10  he  wil  do  unto  others,  for  in  v  erf.  16.  Godhad 
this  end  in  Ta;d  to  make  him  a  patterne.    The 
word  uTTDTO^Twnf,    doth  properly    fignify  a  fampie 
according  unto  whcih  other  things  are  to  be  drawn  i 
and  made.     And  do  but  obferve  the  words,    Ic  is 
not  faid  th^t.^aul  was   made  a  patterneto  them 
that  do  beleeve,  but  to  them  that  are  hereafter  to 
beleeve.     God  fhewmg  this  that  as  he  had  now  ta- 
ken the  cheife  of  finners^  fo  he  would  do  to  the 
worlds  end.     God  might  have  made  Vaid  a  pattern 
of  his  wrath  that  al  that  heard  of  him  and  looked 
on  him  might  have  faid  this  flial  be  done  to  the 
1  man  that  puts  not  his  truft  in  God.     If  God  had 
'  pardoned T^/,  yet  he  might  have  put  this  note 
upon  it,  This  ihal  not  be  drawn  into  a  prefident, 
mercy  fhal  be  extended  but  unto  him,  let  no  man 
think  to  find  the  fame:  When  as  with  anger  God 
mifiht  have  faid  This  I  wil  do  for  you,  but  I  wil  ne. 
ver  do  the  like  aft,  yet  faith  God,  I  have  now  but 
begun,  you  are  [;he  firfl,  but  you  fhal  not  be  the 
1  laft :  go  and  preach  this  doftrine,  that  although 
men'wil  not  go  for  mercy  yet  I  wil  go  to  them,  aiid 
mercy  ftidl  follow  them,  and  when  you  haveprea- 
cbed  this  doftrine,  givethy  felf  asan  ini^ance  and 

proofe 


Very  great  J  yet  it  is  pardonable  •         ^y 

proof  e  of  the  truth  of  it,  I  obtained  mercy y  I  obtain 
eijfwiercy 5  although  there  was  as  little  reafon  for  it 
in  me  as  in  any,  for  I  was  in  unbeleife.     I  might 
givebefides  this  of  (P<^«/ divers  inllances  that  might 


be  CO  witneffes  with  him.  Jldam  was  the  great eil: 
fmner  that  ever  was  (  for  as  he  had  the  rigliteouf^ 
nefs  of  al  mankind  in  him,  he  was  a  ftocke  of  it  if 
hehadftood)  So  he  had  the  fin  which  was  to  be 
communicated  unto  al  mankind  by  his  fal.  He  was 
as  it  were  A  great  Cyfterne  or  Lake  out  of  which 
corruption  was  to  run  into  al  the  world  until  the 
end  of  it:  And  therefore  the  Text  faith  that  in  him 
albavefmned.  And  whereas  there  arc  two  names 
for  men  in  the  f cripture  Adam  and  Ijh^  Adam  is  al- 
waies  ufedfor  the  worfl:  of  men  I  fay,  in  VfaU  39.  $• 
^Efvery  man  (  that  is  faith  the  Text  Al  Adam  )  h 
'vanity*  And  in  TfaU  4*9.  He  calls  him  in  verf.  the 
2.  both  high  and  low,  rich  and  poor:  The  low  and 
the  contemptible  is  called  Adam.  Our  Lord  upon 
this  refpeft  and  accompc  is  called  the  fon  of  man 
becaufehedidfo  much  abafe  himfelf.  But  more 
cleerly  In  7(>^,  31.  53.  He  hath  thefe  words  If  fo 
be  that  Ihai^e  covered  my  tranjgrejjlonf  a^  Adam.  And 
in  ^ofeay  6.  7.  You  fhal  find  zhQ  wickcdneft  of  the 
people  cxpreffed  thus,  They  ba've  like  Adam  tranf* 
^rejjedthe  Covenant,  that  is  they  have  done  as  bad 
as  bad  can  be,  and  are  as  bad  as  you  can  imagine 
them.  Never  was  the  heart  of  any  man  further  off 
from  Jefus  Chrift  then  Adams  wasi^  becaufe  he  had 
fo  great  a  guilt  upon  him,  and  had  fo  much  lin  in 
him.  No  mans  heart  could  more  hardly  ftoop  and 
bow  unto  the  obedience  of  faith  then  AdamfyhQ" 
carufe  he  was  made  under  a  Covenant  of  works,  and 
knew  fo  little  of  Jefus  Chriit  ;  Nothing  before  he 
fell,  butashewasthefecondperfon,  and  very  lit- 
tle as  mediator  after  he  fel.  But  yet  although  Ad- 
^w  had  thus  fmncd  and  was  inthisflate,  yetnot- 

Q  wkhftanding 


1 


8 


m^^^mm^^rr-n rii  iiiiiii  '  " iiiii    wiiiiM  ii         iir 

Though  the  fin  of  Unbelief  be 

wkbftanding  the  fcripture  tells  us  of  him  as  of  one 
thac  was  (avcdjfor  Lub^,^,  3  8. he  is  fpoken  of  as  one 
(chat  was  the  propagator  of  finful  mankind  )  to  be 
the  Son  of  God.  Which  vpc^the  Son  c/ Adam,  which 
was  the  Son  ofQod,!  fay  he  is  Ipoken  of  as  one  chat  is 
fallen,  and  as  one  chat  propagates  the  finful  genera- 
tion of  the  Sons  of  men.  And  in  Qen.  3.  20.  He 
calls  his  wife  ^ve  the  Mother  of  al  lindng^  and  to  this 
end  he  dorh  it  that  he  might  celebrate  the  goodnefs 
of  God  that  gave  him  life,  when  he  might  have 
thrown  him  into  eternal  death.  He  doth  it  in  refer-, 
ence  to  the  promife  that  was  given  him  before 
concerning  Jefus  Chrift,  The  Seed  of  the  Woman 
fhalbreahjthe Serpent fhead*  Qen,  3.  15.  Recalls 
her  the  mother  of  al  the  living  in  hope  of  eternal 
life,  and  in  hope  of  thac  Church  thac  God  would 
gather  from  their  two  loyns  to  be  an  iffue  to  him. 
Imight  inftance  in^i;eandtelyou  why  the  fcrip- 
turefpeaks  of  her  converfion  although  fhe  had 
feduced  Adam*  For  when  a  ftrong  man  armed 
keeps  the  houfe,  Satan  and  he  are  at  peace.  But 
as  the  moll  pregnant  inftance  chat  can  be  given  in 
this  cafe,  Confider  the  converfion  of  the' Gentiles, 
and  the  Jews:  of  the  Gentiles  che  Apoftle  faith, 
Th^y  were  dead  in  fins  and  trefpaffes,  that  they  wah 
h^d according  ar the  Devil  did  tempt  them,  ^ph,  2, 
1.2.  That  they  had  a  nature  apt  to  nothing  but  what 
would  provoke  the  wrath  of  God  againft  them.  We 
are  by  nature  children  of  wrath  with  others ,  and 
without  Chrifi  aliens  from  tht  com^non  wealth  oflf'^ 
raeU  verf.  12.  Knowing  nothing  of  religion  j  drinh^ 
inginfmcHa^ifhdoth  water ^  committing  al  unclea- 
nej]  with  greedinefi,  And  yet  notwichftanding  the 
Apoftle  tclU  us  in ^]>^.  2.  ThatQoddidworl^^faith 
in  them,  and  they  were  hh  workrnaujhip  created  unto 
good  worh^  that  they  might  wal\  therein^  verf.  10. 
^d'\i\%pm*    II.   Thac  they  were  grafted  in  by 

faith 


^ery  great,  yet  it  is  pardonable.  pp 


-/ ■ 


faich  into  Jefus  Chr ift  as  into  a  ftock.  And  as  con- 
cerning che  Jews,  Ics  not  once  but  conftancly  re- 
porced  by  thofe  in  Germany  among  whom  they 
live,  chac  if  they  do  but  heare  the  name  of  Jefus 
Chrifl:,  they  fpic  three  times  in  indignation,  and 
cry  out,  let  that  name  be  blotted  out  and  forgot- 
ten. The  Virgin  Mary  they  cal  a  dunghii,  and 
Chriil  a  Baftard,  and  the  Trinity  a  Phantafy,  and 
vanity.  What  fhallfay  ofT^iom.  ii.  9,  10.  Which 
tells  you  that  they  grow  wiidj  and  bring  forth 
fruit  unto  the  flefh,  they  bow  down  and  are  the 
flaves  of  al  iin  and  Corruptions,  The  proudefl 
people,  the  Earthyeft  people,  the  uncleaneil  peo^ 
pie  that  the  earth  beares,  and  yet  you  ihal  find  that 
cheApoftle  faith  in  ^om*  11.  24..  2$.  That  <jod 
wilgraft  them  in  again  because  he  ;>  ahk*  The  mean- 
ing of  it  is  this.  That  ^od  wil  do  to  his  utmoft, 
andiffobethe  almighty  power  which  he  hach  b^ 
able  to  pardon  them,  and  to  make  them  to  beleeve 
upon  him,  their  fms  fhal  not  hinder.  Whither 
che  whole  nation  of  the  Jews  fhal  be  converted  (  as 
fome  doe  imagine  )  or  whither  or  no  that  fome  of 
them  only  fhal  be  converted  (  becaufe  when  Jefus 
Chrifl  fhal  come,  the  Text  faith  hejl)al  not  find  faith 
on  the  earthy  Luk^ey  18.  8.  )  I  fhal  not  diipure  now. 
But  their  fm  (  which  is  the  point  in  hand  )  al  rhac 
diflance  which  their  apoflacy  and  rebellion  hath 
made  from  God,  fhal  not  make  them  to  be  unpar- 
donable. God  here  and  there  now  plucks  out  a 
man,and  afterwards  wil  pluck  out  greater  numbers. 
Before  Chrift  came,  Gods  mercy  was  principally 
unto  the  Tews,  his  fwcet  flreames  did  run  al  among 
them.  If  he  did  convert  any,  he  did  tranfplant 
them  into  that  Church  :  They  were  an  holy  nati- 
on to  him  :  But  now  God  looks  abroad  :  And  how- 
ever before  the  coming  of  Chrifl  he  proceeded  Le- 
gally (  If  a  man  did  we  1,  he  was  accepted^  do  this 

Q   2  and 


J 


100 


Though  the  fin  of  Unbelief  be 


f 


and  live)  yet  now  in  the  daies  of  the  Gofpel,  he! 
takes  chofe  that  arc  not  worthy  to  live,  and  thofe  | 
that  have  not  T>onejZhd.i  are  thegreatcft  Tinners.  And 
of  thefe,T^«/  is  a  pattern. 

CHAP.    XL 

The  ^eafonr  of  the  T)oUrine.  i*  Othervoife  no 
^lejhjhould  befaved,  2.  Vftbdief  is  not  the  Sin 
agatnft  the  Holy  Qhoji.  3 .  Qodgiver  enjen  to  TJ?2- 
belee^jers  affurance  of  SaVuation.  4.  The  par- 
don of  this  fm  doth  in  a  jpeciaU  manner  redound 
to  the  glory  of  Qod,  Application,  ^e  perfiva- 
ded  that  unbelief  is  pardonable. 


ANd  the  Reaf  ons  of  the  Point  are  thefe.  That  I 
fay  which  may  further  prove  as  a  reafon  that 
God  wii  pardon  unbelief  is  this,  Elfe  no  Flefh  can 
befaved,  for  we  are  all  by  nature  fhut  up  in  unbe- 
liefe.  Unbelief  works  more  or  lefs  in  men  as  they 
have  the  means  i  but  all  men  are  by  nature  unbe- 
kevers.  As  you  may  remember  that  explication 
which  I  gave  of  2.  Thef*  3.  2.  which  we  tranflate  AU 
menhave  not  ^aithy  but  it  is  in  the  Greek,  Not  of  all 
is  Faith,  And  the  propriety  of  that  language  is,  that 
v/hen  the  negative  doth  go  before  the  word  that 
doth  denote  the  fubjedl  f  ^ot  ]  going  before  [  «>4/  ] 
It's  as  much  as  if  he  fhould  have  faid,  there  is  not 
any,  none  by  nature  have  Faith.  It's  the  gift  of  Qod 
And  that  not  only  fucha  gift  of  God  as  natural  life 
is,  which  God  hath  beftowed  on  men,  and  left  men 
to  aft  according  unto  the  things  which  do  become 
it,  but  it's  a  fpecial  gift  of  God,  that  which  God 
doth  infiife,  there  is  no  way  in  the  world  for  any 
man  co  come  unto  falvation  but  by  beleeving,  there 

is 


A 

•^ 


fvery  great  ^  yet  it  is  pardonable,       i  oi 


Is  nothing  keeps  out  beleeving  but  unbelieving ;  If 
therefore  now  unbeleeving  fhould  not  be  pardo- 
ned, as  good  fhuc  up  the  doore  of  life  and  falvation, 
as  weldeny  al  the  truth  of  the  Gofpel,  that  there  is 
no  life  nor  immortality  brought  to  light  by  the  Gfojpel, 
if  unbelief JhaU  not  be  pardoned. 

REASON    11. 

But  Secondly,  which  is  a  Reafon  that  I  defire 
more  to  ftick  upon.  Our  Lord  Jefus  hath  made  it 
apparent  that  unbelief  is  not  the  fm  againft  the  holy 
Ghoft,  and  al  fms  fhal  be  forgiven  befides  that.  If 
you  look  into  ^atth,  12.  31,  32.  when  fome  did 
not  beleeveupon  Jefus  Chriit,  Chrift  tels  them  that 
their  finfjhouldnot  be  forgiven  them,  but  withal  tels 
them,  that  it  is  not  becaufe  they  had  fpoken  againft 
hm\^^Everyf$nJhaU be  forgiven  faith  he  and  every 
tranfgreffion  that  is  done  againft  the  fon  of  man  ^ 
but  the  blajphemy  againfi  the  Holy  Qhofi  :  Whoever 
fpeaks  awordagainfl  i^^^fonofman^  itfljall  be  forgiven 
him.  Warkit,Tfay  our  Lord  labors  to  cleer  by 
thole  words,  that  although  men  through  unbelief 
had  fpoken  againfi  him,  yet  that  doth  not  make 
their  ftate  incurable,  it  ib  not  the  iin  that  is  unpar- 
donable; For  the  fm  againft  the  Holy  Ghoft  lies 
in  themanner  of  doing  of  an  Aftion.  It  may  be 
done  with  any  fin  againft  the  Gofpel;,and  there  may 
be  every  fm  againft  the  Gofpel  done  without  it. 
I  fay  it  lies  in  the  manner  of  doing  an  a£i:.  There 
wasjOne  would  thinkjno  more  dangerous  thing  than 
to  fpeak  againft  the  Lord  of  life',  bnt  our  Lord  faith 
that  is  not  the  fm,  except  a  man  hate  it  revealed  to 
him,  and  he  being  illuminated  with  a  fufficiency  of 
it,  and  be  drawen  by  that  towards  him  by  the  Ho- 
ly Ghoft,  and  then  afterwards  fhal  malieioufly  re- 
jeft  him.     The  fm  againft  the  Holy  Ghoft,  is  a  fm 

that 


1 


I02 


Though  the  Sin  of  Unbelief  he 


jthaccomc?  from  malice.  Now  cake  unbelief  either 
I  as  ic  is  incheunderflanding  (  for  fo  there  is  igno- 
ranee  which  quits  him  from  that  fin)Take  unbelief 
as  it's  in  the  Wil,and  fo  it's  a  refufal  cf  Jcfus  Chrift 
offered  and  made  known.  And  m  ic  there  is  'ISTali^ 
;ti<^asthe  Schools  fpeak,  chac  is  a  greac  deal  of 
wickedncls,  bu:  in  chac  formally  chere  is  no  ma- 
lice, llaychereisa  greac  deal  of  wickednefs  in 
cherefufalof  Jefus  Chrift  made  known.  Thereis 
a  greac  deal  of  pride  for  a  man  noc  co  fubmic  co  the 
righceoufnefsof  GodjOr  chac  way  of  falvacion,  al- 
though a  man  be  ac  the  poinc  of  death  and  brink  of 
the  pit  of  Hell.  Ic^s  as  much  as  if  a  man  fhould 
fay  i  had  rather  perifh  and  be  damned  than  co^o  to 
Jefus  Chrift  and  to  be  beholding  unto  him.  There 
is  noc  only  in  unbelief  a  great  deal  of  pride^  but 
hacredof  Jefus  Chrift.  Search  the  Scripture,  faich 
he,  for  they  teftifte  ofme^  and  in  them  ye  thinl\^  to  have 
eternal  life,  hut  yon  voil  not  come  unto  me  that  you  may 
have  life.  Saich  he  if  you  loved  the  ^Meryou  would 
love  me*  There  may  be  an  hatred  of  Chrift  and  yet 
no  maliceunco  Chrift.  Hacred  there  may  be,  be- 
caufe  wc  are  contrary  Cjo  him,  and  becaufe  he  cakes 
away  all  our  glory  in  becoming  our  Mediator,  and 
makes  us  as  men  that  are  noc  fie  to  plead  our  own 
caufe,  or  to  do  any  thing  for  our  own  good.  In 
every  man  naturally,  yea  in  every  man  thac  is  con- 
verted, there  is  an  hatred  unto  Chrift,  becaufe 
Chrift  is  holy,  and  he  is  iinful,  he  is  wife,  and  he 
is  f oolifli :  All  concraries  we  knov/  do  hace  one  che 
ocher.  But  unco  malice  there  goes  not  only  ha- 
tred buc  invecerace  hacred,  and  irreconcilable  ha- 
cred, and  to  unbelief  chere  goes  obftinacy.  For 
whenever  God  gives  a  man  Faich  he  cakes  away 
che  heart  o'^  ftone.  The  hearc  of  ftonc  is  a  ftubborn 
heart.  Therefore  I  fay  there  is  obftinacy  ac  che 
boccom  of  unbelief,  buc  thac  obftinacy  which  is  in 

the 


\ 


^Oery  great y  yet  It  is  pardonable 


03 


chefm  againft  the  Holy  Ghoft  arifeth  from  fcorii 

of  Chriftjarifechfromarageagainft  the  difpenfa- 

tion  of  God  through  Chrill:.  It^s  fo  defcribed  by  the 

Apoftleasyoumayfee  in  Ueb.  6.  10.     As  a  man 

tramples  under  foot  the  bloud  of  Jefus  Chrift  and 

counts  it  a  vain  thing  afcer  he  hath  found  fonie 

fweetnefs  in  it,  and  had  his  converfation  to  the 

light  of  men  fanftified  by  ic.     That  therefore  is  the 

fecond  Rcafon.     Every  tin  may  be  forgiven  but  the 

fin  againfl:  the  Holy  Ghoft,  and  unbelief  is  not  the 

fm  againft  the  Holy  Ghoil,  becaufe  the  fin  againft 

the  Holy  Ghoft  is  a  doing  of  thmgs  againft  Jefus 

I  Chrift  known  and  received  out  of  inveterate  Anger 

and  Malice,  and  out  of  irreconcilablenefs  of  enmity 

unto  hinu 

REASON    III. 


But  then  Thirdly,  This  may  be  an  Argument  to 
you  that  God  wil  pardon  unbelief,  becaufe  chat  e- 
ven  unto  Unbeleevers  he  gives  afTurance  of  falvaci- 
on.  AiTurance  of  pardon  is  a  higher  degree  of  fa- 
vor than  pardon  is.  To  make  ic  known  that  our 
names  are  written  in  the  Book  of  life  is  a  further 
degree  of  favor  than  to  write  it  there.  Now  to 
men  that  have  ftood  out  againftGod^  God  hath  gi- 
ven affurance,  as  you  may  fee  in  the  Cafe  of  ^aul, 
hecouldfay  he  obtained  mercy  at  Gods  hands  al- 
though he  was  fo  and  fo.  His  ftate  is  cleer,  his* 
condicionisevident,  he  can  fee  truth  in  what  God 
hath  done  for  him ^  and  in  what  change  God  hath 
made  in  him,  I  was  thus  and  thus,buc  now  faith  he  I 
am  thus  and  thus  becaufe  1  have  obtained  mercy  in  my 
mbdief.  And  the  great  reafon  that  he  doth  ic  is 
this  you  have  heard  :  But  here  is  a  reafon  why  God 
vjril  pardon  an  Unbcleever  whofe  unbelief  hath  thus 
broken  forth. 
•\  •  REA- 


I04-  Tijough  the  Sin  of  Unbelief  be 


REASON    HIT. 

• 

Bccaufe there  is  no  fin  greater  (as  you  heard 
before  )  And  forgiveneis  of  unbelief  doth  in  fpeci- 
all  manner  redound  unto  his  Glory.  He  hath  or- 
dered it  fo;  I  fay  it  dorh  in  a  fpecial  manner  re- 
dound unto  his  Glory.  For  that  in  verfe  14.  ^aul 
faith  that  the  Grace  of  God  is  exceeding  aboundant 
where  Faith  is  wrought,  and  where  a  man  is  par- 
doned that  is  in  unbelief,  it  is  exceeding  aboun- 
dant. In  verfe  17.  Qod  hath  bh  Qlory  oi  being  a 
^ng  and  eternall  and  immortally  and  the  only  wife 
Qod.  Hefeeras  toftudy  which  w^ay  he  may  give 
God  Glory,  and  therefore  reckons  up  a  great  many 
of  his  Attributes  which  fhined  like  Scars  of  the 
greater  magnitude  in  the  pardoning  of  his  unbelief 
I.  Tim.  I.  17.  Vntothe  ^ingy  eternally  immortally 
invifibky  and  only  wife  Qod  be  Honor  and  Qlory. 
You  muft  know  chat  he  doth  not  fpeak  this  of  God 
in  the  general,but  of  God  in  that  work  which  he  had 
done  for  him.  His  main  Scope  is  not  mainly  to 
diftinguifh  God  from  the  God  of  che  Heathen,  but 
CO  fhew  how  Gud  wrought  like  himfelf  in  his  con- 
verfion  and  pardon.  Like  a  King,  becaufe  he  did 
it  meerly  out  of  his  prerogative,  he  had  mercy  be- 
caufe he  would  have.  As  one  that  is  eternal,  whofe 
mercy  indures  forever,  and  wil  make  good  thac 
Grace  which  he  hath  beftowed  at  the  end  of  the 
World.  Immortall  becaufe  he  is  Unchangeable. 
If  fo  be  that  (  as  I  fhal  fliew  you  by  and  by  )  God 
had  been  any  way  fubjedt  to  change,  unbeliefe 
would  have  put  him  upon  ic,  fo  many  denials  and 
fo  many  withdrawings  from  the  Grace  thac  is 
offered.  And  he  calshiminvifible,  not  in  regard 
of  thefpiritualnefs  of  his  being,  fo  much,  as  in  re- 
gard of  the  incomprehcnfiblenefs  of  his  goodnefs, 

as 


Very^reatj  yet  it  is  pardonable,         loc 


asche  Apoftlefpeaks  in   i.  Cor,  2*  9.  '^ye  bath  not 
feen^  nor  ^ar  heardy  nor  hath  it  entred  into   thd  heart 
of  man  what  Qod  wit  do  for  bis  .     Or  as  chs  Apoille 
fpeaksin  ^pb»  3.5.  of  the  mercy  of  God  as  chac 
which  is  unfefarchable  8c  had  been  hid  from  al  ages, 
and  was  only  revealed  in  thefe  latter  times,  and 
upon  himfelf,  as  his  meaning  is.     And  he  cals  him 
the  only  wife  God,  becaufe  he  Hath  waies  to  bring 
about  his  own  ends  to  himfelf,  fuch  as  none  other 
have.     Men  muft  have  means  that  are  conducible 
untotheir  ends,  now  God  brings  about  his  ends  by 
means  that  are  contrary  to  the  fame  :  By  theunbe'- 
lief  of  T^//ZGod  comes  to  have  exceeding  Glory 
in  the  pardoning  of  it»     I  fay  the  intendment  of 
Taul  in  thefe  Attributes,  ^n^j  and  Eternally   and 
Immortallyis  partly  to  diftinguifh  God  from,  and 
to  fee  him  above  all  the  Kings  and  glory  on  the 
earth.     You  faith  ^aul  are  Kings  bur.  you  die  like 
men  and  are  not  eternal,  and  the  wormes  ihall  feed 
upon  you,  but  he  is  Immortall :  Your  ftate  and  glo- 
ry is  all  in  fhew,  but  he  is  Invifible  :  You  are  wife, , 
but  not  the  only  Wife,   Projects  may  be  laid,  and 
Defigns  may  be  thought  upon  that  may  cafl  you 
out  of  your  Thrones  and  lay  all  your  Scepters  in 
the  duft,  but  my  God  is  not  fuch  a  one,  He  is  only 
tvife,  and  therefore  to  Him  be  Qlory  for  ever.     But 
it's  not  only  to  fet  up  God  and  to  extoU  him  above 
all  the  Kings  of  the  earth,  but  as  I  hinted  before,  to 
fhew  you  what  thofe  Attributes  were  which  fhined 
in  Gods  pardoning  TtZM^/  unbelief.     As  in  praier, 
the  Scripture  is  wont  to  pick  out  fuch  Epithites  and 
Attributes  of  God  which  are  proper  to  excercife  & 
ftrengthenthefaith  of  aman  in  that  particular  he 
asks.     As  the  Qodof  VeacefljoU  tread  down  Satan 
under  your  feet  fh  only  ^  Rom.  16.  20.  becaufe  God 
being  at  Peace  with  us  and  being  out  friend  he  is  on 

R  our 


i 


ib6  Though  the  Sin  of  Unheleife  be 


our  fide  againft  Satan  and  all  that  rife  up  againft 
us.  So  here  the  Text  doth  ufe  the  proper  At- 
tributes which  did  make  known  themfelves  in  that 
work  of  pardon  whereof  ^uul  fpeaks.  In  pardo- 
ning my  unbelief  faith  he,  hefhewedhimfelf  to  be 
a  ^i^2^  above  all  law,  to  be  accomptable  to  none, 
but  to  do  even  as  he  plcafeth.  In  giving  me  my 
pardon  he  hath  fliewed  forth  his  eternall  power, 
becaufelfhallneverbe  called  to  an  accompc  nei- 
ther in  this  world  nor  in  the  world  to  come.  The 
King  may  give  a  man  pardon,  and  another  may 
cut  oiF  for  that  oifence,  but  it  is  not  fo  with  me 
faith  ^aul:,  for, he  that  lives  forever  hath  fealed 
unto  me  my  remiffion.  Men  faith  he  are  led  in  their 
afts  of  bounty  but  to  fome  things  and  they  eft 
change,  but^od  hath  fhewedunto  me  the  immw 
tability  of  bis  connfel^  and  his  mercy  that  fails  not. 
The  mercies  that  ^od  hath  fhewed  me  are  fuch  as 
areinviTible,  that  cannot  be  taken  in  by  the  Eye, 
nor  the  underftanding,  for  injob*  i.  when  he  fpeaks 
of  this  he  faith,t^^t  no  man  hatbfeen  Qod  at  any  time 
'hut  onelytbeSon.  I  bring  it  to  this  end,  that  thegreat 
mercies  of  ^od  are  called  the  in'vifihle  tbings  of^od 
m  the  ^ofpel,  and  his  manifold  Wifdom  as  he  fpeaks 
in^pb*  3.  and  they  are  feen  in  my  pardon,  for  he 
hath  taken  me  that  can  never  attribute  any  thing 
tomyfelflamfobad:  and  he  hath  taken  one  that 
fhall  forever  hearten  thofe  mens  fpirits  that  are 
dejefted,  for  none  are  more  unworthy  nor  worfe 
than  I;  he  hath  found  out  a  way  that  I  could  not 
think  of,  his  wifdom  hath  made  that  way  to  be  a 
way  of  life  which  I  thought  to  be  a  way  of  death : 
When  I  went  to  perlecute,  he  did  convert  me.  And 
when  he  ftrucke  me  down,  he  raifed  me  up.  It  is 
only  the  wifdom,  the  fmgular  wifdom,  and  the  un- 
known 8c  unconceivable  riches  of  grace  that  is  paft 
finding  out,It  is  only  the  eternity  and  the  unchange- 
'  -  ablenefs 


very  great y  yet  it  u  pardonable.  107 


1 


ablenefs  of  God  as  being  King,  and  Lord,  which  is 
allfhewedin  Vaulshtmg  pardoned  who  through  j 
unbelief  had  commicced  fuch  iins.  Ic  is  an  honor  to 
God  my  beloved  co  forgive  any  iin,  but  the  greateil 
honor  chat  can  be  Jto  forgive  unbelief.  It  is  a  liii ' 
chat  provokes  him  moft,  and  which  makes  us  moft 
unworthy,  and  a  fin  that  he  may  execute  judgment 
upon  men  for,  and  none  complain.  How  ever 
men  complain  and  quarrel  now  with  God  and  fay 
if  (jod  fhould  condemn  men  for  unbelief;,  he  ihould 
be  unjuft  unlefs  he  gives  men  power  co  believe,  y  ec 
inchegreac  day  of  the  Lord  men  fhal  not  have  a 
word  to  fay,  buc  as  he  in  Wattb.  Z2. 1 1.  was  a  type 
of  ic  chac  was  invited  to  che  feaft  and  was  without 
hk  wedding  garment^  when  he  was  asked  how  came 
you  hither,  he  was  thrown  into  darknefs  and  bound 
hand  and  foot  and  had  nothing  to  fay  :  A  man  will 
have  lefs  to  fay  againfl:  the  righteous  judgment  of! 
^od  becaufe  he  is  condemned  for  unbelief,  than  a 
man  will  have  co  fay  againft  §od  becaufe  he  is  con- 
demned tor  bj^aking  the  Law. 

Buc  I  fay  ic  is  an  honour  co  God  co  forgive  any 
fm,  buc  fpecially  co  forgive  unbeleife.for  chat  is  the 
provoking  (in.  Of  che  people  of  Ifrael  God  faith 
they  did  provoke  him  in  the  wildernefs.  And  in 
^eh^  3.  ?•  The  Apoftle  faith  the  fame  of  unbelief, 
and  therefore  bids  them  tal^e  heed  of  it,  Ic  was  thac 
which  puc  God  inco  anger,  although  fury  be  his 
ftrange  v/ork,  and  is  not  in  him  as  he  fpeaks :  oind 
in  hk  anger ^  it  made  bimfweare  that  they  flyould  not 
enter  into  bk  reft.  His  anger  is  fee  forth  after  the 
manner  of  men,  as  if  he  were  fo  angry  that  he  could 
not  fpeak  fiiliy  his  mind.  So  che  words  are  in  ^eh, 
3.  II.  Ifcheyenter  inco  my  reft.  God  is  noc  dif- , 
curbedby  any  anger,  his  anger  is  nothing  elfe  buc  [ 
his  doing  of  thac  which  his  judgm.enc  hath  difcerned  j 
as  fie  CO  be  done.  Buc  as  v/e  are  wonc  co  fay  when  I 
; we  are  moil  angry.  If  ever  you  find  favour  with 
K.  z  me. 


1  o  8  Though  the  S  i?i  ojTJnk  leife  he 


\ 


me,  Then.  SoGodfpeaks  as  if  he  would  Iiave  us 
to  conceive  greater  evil  to  come  then  words  are 
able  to  utter.  Unbcleif  is  the  mofl  provoking  tin. 
What  ever  God  doth  do  againft  an  unbeleever, 
he  fhal  be  cleered,  no  mouth  fhal  be  opened,  every 
mouth  Ihal  be  itopped  when  he  is  judged  in  it.  For 
mark  it  I  befcech  you.  There  is  the  leafl  required 
(  as  I  have  fhewed  you  heretofore  )  of  us  in  the 
commandemeat  of  fainh  that  can  be.  He  that  hath 
no  underftanding  in  the  things  themfelves,  yet  may 
be  able  to  aflent  unto  the  teftimony  of  him  that 
doth  know  and  underftand  them.  He  that  hath  no 
wifdomtodive  into  the  nature  of  things,  may  yet 
have  weaknefs  enough  to  beleevc.  Beleeving  is 
an  ad:  of  weaknefs  in  its  felf,  it  argues  deficiency, 
for  it  argues  the  taking  up  of  a  thing  upon  the  credit 
of  another,  feeing  with  anothers  eyes  and  hearing 
with  anothers  eares.  There  is  nothing  required  be- 
fore we  do  beleeve  but  only  this,  that  we  know 
God  is  true  of  his  word,  and  chat  he  wil  performe 
,  it.  And  That  the  heavmf  do  declare^  and  the  ^irma' 
ment^and  al his  handy  vpor\s.  There  is  nothing  pro- 
perly required  of  us  to  the  adl  ot  faith,  but  only 
that  which  God  gave  us  in  Adam,  and  that  is,  that 
we  would  let  God  teach  us  and  inftrud^  us,  and  lead 
us  in  the  way  of  life  everlafting.  ^od  doth  not 
withhold  and  withdraw  his  power  to  make  us  to 
beleeve,  until  we  do  withhold  and  do  not  that 
which  is  in  our  power.  If  we  do  that  which  is  in 
our  power,  §od  is  not  bound.  This  is  not  the  rule 
of  (Jods  proceeding,  that  if  we  do  what  we  can  and 
what  is  in  us,  then  he  wil  do  what  is  in  him  :  But 
this  is  the  rule  of  ^ods  denyal  (  when  men  live  un- 
der the  meanes  )  That  til  they  do  that  which  they 
may,  hedothdeny  to  do  that  which  may  help  and 
affiftthem.  So  that  I  may  truly  fay  as  the  Apoflle 
did  in  the  time  of  prophecy  in  i  Cor.  i4«  *He  ^  cow  [ 
Xdemncdofal^  and  judged  of  aU  So  my  beloved  All  ^ 
^  will 


yerygreat^yet  it  is  pardonable.  lop 

wilcondemneandalwiljudg  unbelief,  alwil  find 
fauk  with  an  unbcleever,  and  al  wil  agree  with 
^od  in  what  wrath  he  wil  execute  upon  him,  be- 
(_caufe  when  ^od  requires  faith,  he  requires  of  us  no 
more  then  what  he  gave,  and  he  doth  not  deny  to  us 
what  we  want  til  we  refUfe  to  do  what  we  may. 

USE. 


To  ftirre  you  up  to  beleeve  that  your  unbelief e  is 
pardonable.  You  may  fave  your  labor  (  you  wil 
fay  it  may  be  for  that  )  for  its  cleer  and  evident  be- 
fore our  eyes  and  we  al  do  beleeve  it. 

Mybelovedj  it  wil  be  found  one  of  the  hardeft 
things  in  the  world  to  beleeve  it :  that  is  to  beleeve 
it  upon  good  grounds.  When  you  look  upon  the 
mercy  of  ^od,  from  whom  mercy  fhould  come^and 
when  you  look  upon  the  greatnefs  of  your  guilt, 
and  the  numbers  of  your  1ms  that  your  unbelief 
nourifhethupinyour  converfation.  Many  a  man 
that  laith  that  Jefus  Chrift  is  (^^od  and  good  yet 
when  he  hath  come  to  grapple  with  the  pangs  cf 
death  and  with  the  terrors  of  the  Almighty,  hath 
faid,  Oh  he  is  not  good  nor  kind  unto  me,  my  fin 
he  wil  not  forget.  It  is  fuch  a  fm  as  is  not  to  be  paft 
by.  You  know  what  the  Text  faith  in  verfe  i6. 
that  there  is  a  beleeving  unto  life  everlafting,  and 
my  beloved  there  is  a  beleeving  that  is  temporary, 
and  not  unto  everlafting  life.  That  Faith  which 
brings  eternal  life  with  it, is  grounded  upon  the  te- 
ftimony  of  (jod,  that  Faith  is  accompanied  with 
thefenleofamansdeferts,to  be  Ihut  out  of  the  fa- 
vor of  §od  forever,that  Faith  is  accompanied  with  \ 
the  purifying  of  a  mans  converlation  from  all  un- 
clcanefs  both  of  Flefh  and  Spirit.  Do  but  look  on 
Vauli  and  into  this  Chapter,  and  you  fhal  find  him 

how 


I  lO 


though  the  Sin  of  Unheleife  he 


how  he  loads  himfelf:  Saichhe,  lam  offmnerstbe 
chief',  and  how  his  fpiric  is  revived  and  quickned  to 
i^loiify  Chrift,  Tobimheglory  for  ever  and  cier,  as 
he  i'peaks  in  verie  17.     Iflo  be  thciefore  that  you 
did  beleeve  chat   unbelief  was  paidonable,  there 
would  be  fome  degree  of  thefe  found  in  you,  fome 
of  chefe  words  would  come  from  you.    \V'henas  the 
Rebels  hear  that  the  flacewil  pardon  them  not  with- 
ftandhig  the  raurthcr  and  the    outrages  that  they 
have  committed,  then  they  prefently  fall,  and  lay 
down  their  weapons,  and  betake  themfelves  to  the 
obedience  of  that  llate.     So  my  beloved,  a  man 
would  throw  away  his  fm,  it  ihould  not  be  found 
in  his  hand,  he  would  not  work  the  work  of  the 
Flefhany  more,  if  he  were  perfwaded  of  this  that 
the  Lord  wil  pardon  all  thofe  works  of  the  flefh 
that  have  been  done  heretofore  by  him.     There  is 
'  fuch  a  melting  power  in  mercy,  and  fuch  an  cver- 
comming  power  in  a  meffage  of  love  unco  the  foul, 
that  it  cannot  by  any  means  have  any  ftrength  to 
go  on  to  the  works  of  hn  after  the  hearing  of  it. 
Xec  me  fpeak  to  you  a  little  who  have  known  what 
it  is  to  be  under  the  difpleafure  of  ^od.     Do  you 
find  it  an  eafie  thing,  can  you  quickly  convince 
your  felves  that  your  flanding  out  againfl  Chrift 
when  he  came  and  wooed  you,  that  your  doubting 
of  thefaithfulnefsofChriil  when  Qod.  hath  taken 
an  Oath  and  Sworn  to  you  that  he  will  fulfill  his 
wordandpromife  toyou.«*  Do  you  find  that  your 
quarrelling  and  picking  advantages  againft  the 
^ofpel,  are  fuch  things  as  will  eafily  be  pardoned  ? 
There  is  no  fin  fticks  more  with  a  godly  man  than 
this  iin  of  unbelief,  and  there  is  no  lin  that  he  is 
more  afraid  of  than  chat,  becauie  through  unbelief 
he  hach  defpifed  mercy,   ^od  hath  given  him  up 
(bethinks)   unto  the  flattering  and  prefumptu- 
oufnefs  of  his  own  heart,  and  will  remember  that 

to 


yery  great  ^  yet  it  is  pardonable. 


III 


to  his  dying  day  .     I  befeech  you  be  perfwaded. 
Say  what  you  can  for  your  felves,  Lee  us  hear  ic, 
and  fee  if  you  can  cleer  your  felves.     Produce  your 
charge  againft  this  cruch,  and  lee  if  this  wil  not  an- 
fwer  it.     What  canft  thou  fay  againft  thyfelf  ?  Oh 
faith  the  foul,  1  can  fay  God  fpared  me  naaiiy  years, 
8cl  did  nothing  but  drink  in  iniquity  as  a  Fifh  drinks 
water,  and  when  I  thought  he  would  have  made  an 
end  ofmy  fin  and  of  my  hopes  al  at  once,  yet  then 
did  he  come  and  tel  me  that  there  was  grace  and 
falvation  provided  for  fuch  a  finner   as  I :     Buc 
when  he  fpake  gracioufly  to  me  who  am  grace- 
lefs,   I  rebellioufly  and  gracele/ly  faid,  not  now 
Lord  but  when  I  am  old,  let  mc  alone  now  till 
I  have  taken  my  fill  in  fm.  But  when  that  would 
not  ferve  the  turn  but  that  he  made  me  to  attend 
unto  the  offer  of  the  Gofpel,!  then  faid  it  cannot  be, 
and  it  will  not  be,  I  fhall  but  be  flattred  with  vain 
hopes  and  deceived  of  my   exped:ations :    Then 
have  I  gone  and  knit  all  the  knots  that  could  be  up- 
on the  plain  truths  of  the  gofpel,    That  which  o- 
ther  men  have  found  by  experience  to  be  for  cer- 
tain,!  have  made  to  be  but  as  a  vain  word  to  me^But 
althoughthouhaft  done  al  this,  yet  fill  thou  haft 
done  no  more  than  ^aul  did  and  yet  he  obtained 
Mercy 

But  you  wil  fay,  I  have  done  thus  a  long  while, 
and  I  am  grown  prophane,  and  I  find  an  akmg 
Toothinmeagainftany  that  are  godly,  and  I  can- 
not think  or  fpeak  of  them  but  my  thoughts  are  full 
of  blafphemy  againft  them  and  the  grace  of  ^od. 


And  fo  was  ^aul^  he  was  ^  ^lajphemer  and  a  ^er- 
fecutor  and  yet  obtained  mercy.  I  befeech  you  do 
but  confider  it.  Wil  ^od  (think  you)  fave 
none  ?  Is  his  eleftion  come  to  nothing  >  If  he  faves 
any,  he  faves  them  out  of  unbelief,  for  therein  are 
I  all 


112 


Though  the  Sin  of  Unbelelfe  be 


J 


all  men  by  nature.  If  ^od  hath  no  bowels  nor 
piccy  towards  thee.  Hath  he  none  unto  his  own  glo- 
ry ?  How  fhal  he  be  able  to  get  honor  to  his  name  ? 
Who  wil  acknowledge  him  to  be  a  ^{ingy  and  Im- 
mortally  ^ndchQ  only  tVifeCjod^  but  only  thofe  that 
have  found  his  ever lafting  mercies  and  unchangea- 
ble goodnefs  of  which  there  is  no  comprehenfion, 
and  that  his  thoughts  are  beyond  our  thoughts^thac 
he  hath  mercy  lain  hid  from  eternity  which  now  he 
will  bring  to  knowledge,  ^od  loves  his  own 
Glory ,  And  therefore  for  his  own  Glory 
and  names  fake  will  fhew  mercy  to  fuch  as  you 
Therefore  take  it  in,  there  is  no  danger,   this 


are. 


word  wil  not  flatter  you  todellruftion,  it  wil  not 
glut  you,  and  take  away  your  appetite.  Take  in 
this  word  and  fay,  whatever  I  have  been  through 
unbelief,  and  though  I  and  ^od  and  Chrift  have 
been  two  all  my  daies,  and  though  fm  and  I  have 
been  one  al  my  daies,  and  all  through  unbelief,  yet 
for  chac  there  may  be  mercy  and  grace. 


1 


CHAP.  XII. 

A  fifth  %eafon  of  the  DoHrine  :  ^o  rgivenefi  of  this 
fm  voorl\f  moft  upon  the  Irleart,  The  for  mer  TJ/t? 
continued^  to  perfwadethat  ^nh^lief  ispardona- . 
hie.  The  benefits  of  believing  tJMs  truth  are  ma- 
ny, ^aulf  example  hi  this  cafe  propounded  to 
beconfidered,  Ule.  2.  To  glorify  Qod  for  the 
pardon  of  Unbelief.  Ufe  3.  Consolation  to  two 
fortf,  I.  Such  oi  havenegleVied  the  offers  of 
Qrace  and  notvhd've  none*  2.  Such  at  fear  Qod 
doth  not  lonje  them^  becaufe  they  are  fo  hardly 
brought  to  belienje  on  and  love  him* 

REASON    V. 


THerefore  God  wil  forgive  this  fin  of  unbelief, ' 
becaufe  the  forgivenefs  of  no  fm  works  more  i 
upon    the  heart   than  the  forgivenefs   of  this  finl 
^  doth.     No  fin  forgiven  doth  work  more  ftrongly  j 
and  more  upon  the  heart  than  the  forgivenefs  of  un- 
belief doth.     That  God  takes  a  pleaiure  to  do  that  i 
i  which  a: ay  make  us  beft  and  bring  us  into  the  grea-  | 
cefl:  conformity  and  agreement  to  his  will.     Nov/  ' 
[look  iiKo   this  place  and  you  fhall  find  what  a 
change  there  was  in  ^aul,  1  was  in  verfe  13.  faith 
'he  a  Blafphemer  and   had  as  ilia  tongue againft 
'  religion  as  any  man  could  have  :  And  I  was  a  I'er- 
!  fecutor^dLU  oppofer  of  the  waies  of  God  and  a.  falfe 
in  it  as  ever  any  chat  the  earth  did  bear.     But  now 
he  was  humbled  and  as  tender  hearted  towards  the 
SainJ  s.     ^aul  chat  before  could  not  beleeve  a  word 
of  theGcfpel,  now  he  fets  his  Seal  to  it  as  he  faith 
in  a  following  verfe.  This  is  that  which  is  worthy  of 

S  ^         aU 


\  ■ 


.)• 


1 14 


Though  the  fin  of  Unbelief  be 


1 


all  acceptation  that  he  loves  fmnerSi  and  me  the  chief  *, ' 
Now  (Pc/«Uives  like  anexaaipleand  like  a  paccern  '' 
of  Gods  grace  and  merc)^,  and  he  keeps  hirnielf  un-  ! 
fpocced,  chac  whenever  you  look  upon  him,  you 
may  read  all  long-fuffering,  andche  name  oi^ng 
Sclmmortall  &  Inojifihle  and  only  voife  Qod.  Now  ^aul 
is  ful  of  hravenly  a.f[c(klonSyOhuntohim  be  honor\for 
ever  and  for  ever^  To  him  belongs  mercy.     I  got  ic5buc 
he  gave  ic.     It's  enough  to  me  chac  I  have  mercy, 
I  The  praife  honor  and  glory  of  ic  be  unco  him  chac 
;  gave  ic.     God  Ihould  forgive  unreadincfs  and  un- 
apcnefs  CO  receive  mercy  !  ic  works  like  che  Spirit 
of  Spirics  which  drops  upon  che  hearc  and  raifech 
ic  abundancly .     Thus  much  for  che  cxplicacion  of 
che  Poinc. 

USE    I 

Then  believe  chac  your  fm  of  unbelief  is  pardo- 
nable and  fhallnoc  fhuc  you  ouc  from  che  grace  of 
God.  iCs  a  very  hard  ching  beloved  co  beleeve 
^hat  God  wil  pardon  any  fin ,  T^avid  had  been  accu  • 
ftomed  CO  iinci  pardon  8c  yec  in<P/2iZ.ii6.he  ia.khtAl 
men  are  liarsy  if  any  fpeak  co  him  of  pardon  any 
more.  Thac  way  when  we  have  linned  which  we 
take,  is  noc  co  ask  forgivenefs  nacurally,  but  co 
chink  of  mending  our  waies  :  Nacure  looks  more 
ac  a  compenlacion  chan  ic  doch  ac  a  pardon.  Wc 
nacurally  beleeve  chac  God  is  juil.  Now  ;uftice  is 
imparciallandfpares  no  offence  chac  is  done  know- 
ingly. Whac  ever  we  may  chink  of  him  chac  for- 
gives 8c  paffechby  fmaller  faulcs,  we  cannoc  count 
him  juft  chac  pardonech  and  paffecfi  by  faulcs  chac 
are  hainous  as  Munher,  Adulcery  and  Blafphemy* 
Now  chere  is  a  kind  of  Murcher  in  unbelief  for  ic  is 
a  crucifying  of  Jefus  Chrifl,  And  chere  is  a  kind  of 
Adulcery  in  unbelief,  for  ic  is  a  running  a  whoring 

froni 


"Very great,  yet  it  is  pardonable. 


II 


5 


from  him  that  fhould  have  our  love,   even  Jefus 
:  Chrilir.     And  there  is  blafphemy  in  unbelief,  for 
for  it  faith  that  Jefus  Chrifi:  is  not  able  nor  willing 
to  fave  by  himfelf  alone.Belides  this  my  beloved  it 
'  is  very  hard  to  beleeve  that  God  will  pardon  fm, 
becaufe  the  way  that  God  takes  to  pardon  it,  is  not 
according  co  the  native  and  proper  rule  of  ;ullice. 
I  befeech  you  confider  it.     The  way  that  God  takes 
to  pardon  finners  is  not  according  to  the  native  and 
proper  rule  of  Juftice  :  for  God  pardons  none  but 
for  the  fake  of  another  even  Jefus  Chrift.      Now 
,  what  juftice  is  this,  that  becaufe  one  hath  kept  the 
!  Law,  another  that  hath  broken  ic  fhould  go  unpuni- 
fhed.     If  this  be  juftice,  the  Judg  needs  never  pu- 
nifh  any,becaufe  he  fhal  be  fureto  find  fome  that  are 
,  innocent  and  hath  kept  themfelves  from  the  breach 
j  of  the  Law.     Efpecially  confider  ic  beloved  that 
Jefus  Chrift  is  one  we  know  not,  and  one  that  we 
j  love  not,  and  love  him  not  for  chat  he  hat  h  done,  to 
fatisfy  the  juftice  of  God.     It  is  contrary  to  the  j 
native  rule  of  Juftice.     It'*s  true  indeed  that  had  'A'e 
defired  Jefus  Chrift  to  be  our  furety  and  acknow- 
1  ledged  it  our  debt  unco  God  as  the  Creditor,    and 
I  teen  contented  that  God  fliould  be  fatisfied  by  him, 
I  then  in  might  have  ftood  for  us  as  if  we  had  paid 
I  ic,  but  there  is  none  of  all  this  in  Gods  pardoning 
'  of  us  by  Jefus  Chrift.     We  did  not  defire  hmi,  nay 
j  our  hearts  do  rife  againft  him,  becaute  he  hath  puc 
down  our  righteoufnefs  through  his  ofFr -ngup  of  his 
own.     Godfacisfyinghimfelif  therefore  for  us  by 
Jefus  Chrift  is  as  much  befides  the  rule  of  juftice  as 
Gods  making  Chrift  co  become  a  curf e  for  us.     Ic'^s 
ineerly  anaft  of  his  own  fupream  power. Ic's  excee- 
ding hard  for  a  man  co  beleeve  chat  ^od  wil/pardon 
junbelief,   becaufe  it's  an  oppoficion  of  God  hand 
to  hand,  as  I  may  exprefs  it.  ^od  comes  b^'the  ^of- ' 

S  2  pel 


i6 


Though  the  fin  of  UnhdieJ  he  | 

Ipclcopluckus  CO  liim  (as  I  may  fay)  and  we 
pluck  fiom  him,  Helaies  holdonus  and  werhruft 
him  from  us^  and  fay  we  will  have  none  of  che 
knbwlcdg  of  thee,  nor  none  of  the  mercy  that  is 
offered  by  thee.  When  we  are  ac  a  diltance  from 
Qod.  and  know  him  not,  it's  not  fo  great  a  hn  ro  re- 
iift  his  command*,  A  child  may  ftrike  his  father 
taking  him  in  the  dark  for  another  :  But  when  the 
Chilci  fliall  know  it  is  his  Father,  and  tliall  fee  him 
and  behold  him  coming  onely  in  love  to  clafp  his 
armes  about  him,  than  to  fly  in  the  face  of  him  : 
So^oddothnowinthe^olpel,  and  fo  do  we  by 
unbelief.  Tliis  is  the  cafe  of  an  unbeliever  when 
the  oftVr  of  the  ^ofpel  is  made  to  him,  (Jod  makes 
hinjfelf  known  to  be  one  that  loves  him  and  would 
do  for  him  and  would  hold  him  and  keep  him  from 
doinghimfelf  any  harm,  and  he  returns  God  again 
il  language^  faith  he  is  a  lyar,  and  fpeaks  not  the 
truth,&  tels  him  chat  he  is  his  enemy,  And  doth  not 
intend  to  fave  him  but  to  defVroy  him.Al  unbelief  is 
an  oppofmg  of  God  as  he  corns  clcathed  with  love. 
And  how  fhould  a  man  chink  that  fhould  be  pardo- 
ned when  chc  love  of  God  is  fo  precious,  and  che 
glory  of  God  lies  in  his  love,  and  hewiUholdhim 
guilty  that  tah^s  his  nam^  in 'vain*  Buc  becaufe  it  is 
hard  to  beleeve  chat  God  will  pardon  unbelief, 
cherefore  ic''s  more  likely  co  be  true.  For  all  che 
chings,  the  mercy  of  Adoption,  and  thofe  chac  Eye 
hachnocfeen,  nor  Ear  heard,  and  althe  ducies  of 
cheGofpel  that  we  are  to  do,  are  far  above  our 
felves.  Becaufe  ic's  hard  cob  wlecve  that  God  will 
pardon  unbelief,  cherefore  you  fhould  labor  co  be- 
leeve it.  As  Abrabarrtj  becaufe  he  had  no  hope  in 
nature  chat  he  fhould  ever  have  a  Child,cherefore  he 
did  labor  to  cake  Gods  word  8cnoc  co  ftagger  ,nor  to 
clifpuce  cbe  matter,&che  cexc  faich  chac  chereby  he 
gave  glory  co  God,  GloryuncoGodTt^»x.4»i9'20. 

The 


I  ■-■  —  -——   — — *"  -•  —    ^.1,     .  ,     .■■  .  —  ■■■r      ■  — .a^.  ^     I-  -^   H      ■  %     ■       I    ■■  II  w.ai  I      ..■    I   I 

^oery  great ^  yet  it  is  pardonable  1 1 7 


The  harder  ic  was  for  Abra^ja.m  to  believe,  the  more 
!  glory  was  ic  to  beleevc.     So  I  fay,  the  harder  ic  is 
for  youcobeleeve  that  you  can  be  pardoned,  che 
moreyou'honor  Godin  beleevingof  ic.    This  being 
oncebeleved  thou  canftaoc  exclude  thy  felf  for  a*  I 
ny  fin  from  the  hopes  of  mercy.For  unbelief  is  the 
great  cranfgreilion,  and  therefore  the  greateft,  not 
onlybecaufe  it's  a  defpifing  of  authority,   buc  of 
authority   exercifing  and  offering  love :  It's  che 
greatcft  offence,  becaufe  it  keeps  all  other  fins  in 
che  Soul,  it's  the  Captain  that  maintains  the  ftro  ng 
hold  of  them,  andthehoft  of  fin.     Chrift  came  to 
1  take  away  fins  5  Unbelief  faith  to  his  face,  he  fhall 
have  none  of  them.     If  this  fin  therefore  be  pardo^ 
ned,  thy.ftate  cannot  be  exempted  from  mercy. 
If  thou  be  but  fettled  in  this  thing,  ic  is  a  very  great 
matter.     Many  a  foul  is  kept  from  the  ufe  of  means, 
and  lies  as  in  the  chains  of  Hell,  becaufe  ic  judgech 
its  condition  to  be  incurable  beyond  the  reach  chat 
mercy  extends  it;s  felf  unto. 

\     ObjeU*  Buc  y  ou  w i  11  fay  unr  a  m e,  Suppofe  that  m-f 
fins  do  not  exclude  me^  yet  for  all  that  my  perfon  may 
be  excluded, 

Anfiv.  I  anfwer  to  thac,  You  are  noc  to  look  fur- 
ther than  you  fee,  Secret  things  belongs  to  Qody 
Deuc.29.  29.  As  che  revealed  will  of  God  is  therule 
of  your  obedience,  Soicmuftbe  of  che  judgmerir. 
of  your  felf. 

Labor  to  beleeve  thac  unbelief  is  pardonable, 
becaufe  eke  benefits  of  this  are  exceeding  many. 

It  breaks  an  heart  to  pouder.  When  they  heard 
int/^Ef-/,  2.  37,  That  Qod  had  made  even  to  them 
Jefus  Chrifttobs  aLordy  they  were  pricked  in  their 

hearts 


1 18  Tl?ough  the  Sm  of  Unbelief  be 


heart  f  and  [aid  whaiflyal  vce  do  to  he  faved*  This  c- 
vercaiiie  them  :  this  fee  them  againft  chemfelves : 
this  made  their  liii  above  their  ftrength^  fo  that 
they  knew  not  what  to  do.  That  God  ihould  par- 
don them  that  killed  him,  that  brought  the  pardon 
to  them,  and  this  through  their  unbeleife  !  The 
pov/er  and  force  of  Gods  goodnefs  in  this  was  fo 
great  that  they  could  nor  withltand  it,  nor  fatisfy 
themfelves  any  more  in  that  they  had  not  beleeved 
it.  Beleeve  this,  that  unbeleife  is  pardonable, 
and  it  wil  put  you  upon  theufeof  al  thofe  mcanes 
by  which  you  may  come  to  have  that  pardon  revea- 
led. You  wil  look  after  the  promifes  and  pon- 
der them  in  your  mind  and  fettle  them  in  your 
heart  and  waite  for  the  fulfilling  of  them.  Belee- 
vingof  this,  that  God  wil  pardon  unbeleife^  wil 
make  you  admire  his  mercy.  Vaid  is  here  in  a  holy- 
kind  of  rapture  ^The  exceeding greatnefl  isr  abundance 
of  his  grace^al  longfujfering  and  patietice^  the  word  of 
^od  if  true,  and  worthy  of  al  acceptation ^Qod  is  a 
hj-ng  and  immortal  and  innjijible  and  only  wife  are  the 
'words  now  which  come  out  of  the  mouth  of  Vaul. 
And  certainly  this  is  not  after  the  manner  of  men. 
To  prefs  kindneffes  when  they  are  refuf ed  and  come 
freely,  to  make  grace  to  abound  towards  them  thac 
are  carelefs  whither  they  be  beholden  to  it  or  not. 

And  that  you  may  help  your  felves  in  beliefcof  , 
this,that  unbelief  (Hal  be  pardoned.  ConUdQr  Tout  \ 
as  an  example  and  pattern  of  it.  We  arc  much  lead 
by  examples,  there  is  a  power  in  them  to  make  us 
do  a  thing,  Asitisfaid  concerning  Jeroboam  thac 
hemadeall/r^^e/tofm,  i  %}ngs^  14.  16.  He  did 
not  command  a  fadt  that  was  not  done  until  the 
timt  oiOmryry  only  he  himfelf  did  worfliip  in  Sa- 
maria where  the  Calves  were  and  his  example  did 
draw  them.     There  is  a  compulfatory  power  in 

exam.plcs 


rvery  great  ^  yet  it  is  pardonable,        1 1^ 

examples.  In  2  Qal  14-  ^aulttWs^eter  chac  h6 
did  compel  the  Gentiles  CO  do  as  che  Jews  did,  be-^ 
caufe  he  did  eate  with  them  and  kept  their  rules  of 
eating.  You  fhal  find  in  ^Matb^  22.  That  thofei 
that  went  out  to  bid  the  guefts  to  the  wedding  feaft 
are  commanded  to  compel  tbenu  The  compulfion 
was  by  demonftrative  arguments.  Examples  do 
as  wel  compel  as  the  ftrongeft  reafons.  There  is 
not  only  a  rule  in  an  example,  but  an  inftance  alfo 
of  the  pradlicablnefs  of  it.  Yea  in  every  example 
there  is  an  encouragment,  for  we  venture  v/here  we 
fee  others  have  gone  before  us.  Examples  do  in- 
cite and  flrir  up  al  the  power  in  us  to  a  thing,  as 
weak  travellers  hold  on  their  pace  with  company. 
Examples  do  beget  a  defire  in  us  to  that  which  we 
had  no  thought  of  before.  As  the  example  of  the 
nations  having  a  King  made,  the  Ifraelites  beg  that 
they  might  have  one  too.  And  al  this  power  now 
is  in  the  example  that  God  gives.  And  therefore  it 
isthacChrift  is  propounded  as  an  example  in  2. 
(Pet.  I.  21.  Andthepeopleof  the  Jews  who  were 
unbeleevers  were  examples  in  i  Cor.  lo.  6.  And' 
^aul  here  in  my  Text  is  an  example  qr  pattern. 
We  look  into  prefidents  and  parallel  cafes  to  our  | 
own  in  other  things  and  we  expe(!t  like  fuccefs.  Juft 
fo  in  this  matter  alfo.  Unto  chat  end,  let  us  a  lit- 
tle but  confider  what  a  kindof  unbeleife  (Fauls  was 
that  God  forgave,  what  a  kind  of  mercy  it  was  that 
God  gave  to  ^aid^  of  which  he  is  a  pattern. 

Thou  faift  thou  haft  had  che  meanes  of  grace  « 
along  while,  and  yet  haft  not  beleeved.  Why,  ■ 
^a.ul  had  che  meanes  too.  He  might  have  known,  I 
had  he  but  attended  upon  the  meanes,  for  his  ignor-  \ 
ance  came  from  his  unbelief.  He  gave  no  credit  to  1 
the  Gofpel  and  therefore  he  did  not  mind  it  or  | 
lay  up  the  knowledg  of  ic.     ^aul  ivat  hronghtup 


\ 


at  the  feet  of  Gamaliel,  j^Sy  2 


M*    -i^ 


He  was  an  ex- 
pounder 


I20 


Though  the  S'tn  of  Unbelief  be  j 


|)ounclcr  of  cheLaw,  of  the  ciuie  of  the  Law  chac 
men  might  fee  cheiu  needj  And  of  the  cjrcmonies ! 
of  the  Law  chac  men  might  know  Jefus  Chiift  by  , 
whom  they  were  co  beTaved;  ^aid  was  wcl  inftru-  j 
(Ttedinthe  wonhip  of  the  Chriftians,  he  knew  of  i 
rhe  miracles  chat  were  wrought  by  the  Apoftle  acj 
[erufalem  where  he  lived,  Al  this  meanes  he  had! 
for     divers     yeares,      for    according    unto    the 
calculation   of    the  icripture  and   ftories,  Chrift 
he   died   in     the   thirty    three   cuirant  yeare    of 
I  his  age    (P^/// was  converted  inth^  thirty  eight,and 
fo  there  were  from  the  death   of  Chrift  and  the 
fending  down  of  the  holy  Ghofl  in  gifts  and  the 
working  of  Miracles  and  the  preaching  that  was  at 
Jerufalem  (  where  CPt»// was  )  a  great  many  ycares, 
five  yeares  and  gn  halfe  or  thereabouts.     If  you 
look  into  Luh^y  i  p.  That  husbandman  faith  that  he 
came  and  looked  three  yeres  for  to  findfruit,  and 
becaufe  there  was  none  he  could  not  gather  it.     It's 
an  obiervation  made  by  fome  from  thofe  words  of 
^did  In  2  Cor,  13.  T\iwvp  you  not  that  Cbrifiifin 
jf  OH  except  you  be  reprobates,  that  men  do  come  to 
know  and  find  that  Jefus  Chrift  is  in  them  (  if  they 
belongunto  God  )   having  injoycd  themeanes  fo 
long  as  the  Corinthians  had,  and  that  time  by  cal- 
culation was  three  or  four  years  which  I  bring  to 
this  purpofe^that  H^aulh^d  injoyed  the  meanes  and 
the  befl  meanes  a  longer  time  then  the  fcripcure 
feems  to  fay  God  gives  before  he  doth  begin  his 
work   one  way  or  other,  and  yet  ftil  ^anl  was 
pardoned. 

But  it  may  be  you  wilfay  unco  me,  I  have  fligh- 
ted the  offers  of  the  Gofpel. 


I 


Anfiv,  Andfo  did^j///,  if  you  look  iuto  Thil, 
3.  it  is  evident  to  you  chat  he  did  not  in  the  time  of 
his  uiuegcnera cy   account   of  the    kuowledg  of 

Chrift  I 


verygreaty  yet  it  is  pardonable.  121 


Chrift,    for  he   fpeaks  this  as  his  preieiic  firate,  and 
as    than    wherein    he  differed  from  what  he  was 
before,  I  count  all  things  drofs  and  dung  for  the  ex- 
cellency oftbe  k^iowkdg  of  Cbrijl-j  I  did  not  do  io  be- 
fore<faich  he,  for  then  my  gain  was  my  priviledges,  ' 
^nd  that  according  to  the  Law  1  voiai  blamelefi.     In 
the  time  of  his  un  be  lief  T^/// did  flight  Jefus  Chrift 
two  wales.     Firft,  he  flighted  him  as  counting  him 
infufhcient  to  fave  him,  for  Taut  looked  to  be  fa-  • 
ved  by  works.     Secondly,  He  flighted  him  as  one 
chat  brought  up  a  iimple  way  of   falvation,    that  I 
under  the  name  of  falvation  would  rather   deflroy  ! 
than  do  good.     In  A^s  26.  9. 1  'verity  thought  laith 
he,  that  I  ought  to  do  m  any  things  again  ft  the  name  of  \ 
Jefm  of  Nazareth,   and  contrary   to  the  name  of 
Jefus  of  ^a^aretb'     1  ought,     it  was  a  I'm  there-  I 
fore  unto  him  if  he  did  not,  and  a  hn  therefore  be-  | 
caufe  he  accounted  that  which  Jefus  Chrift  had 
fhewed  not  to  be  the  path  of  life,  | 


ObjeU'  But  you  will  fay,  Ihavenot  only  flighteifT'^ 
the  Cfojpd  but  oppofed  and  refifted  it,  \ 

JLnfpQ.  Andfo  didT^/;/Z  too-  And  that  in  two 
things.  Firft>Innot  fubmittingto  therighteouf- 
nefs  which  is  by  Chrift.  1  fay  he  did  oppofe  by 
not  fubmicting  s  As  you  know  a  man  is  a  Kebell  by 
not  giving  up  the  Caftle  or  hold  that  is  in  his  hands 
unto  the  fupream  pov/er  that  doth  demand  it.  You 
I  have  the  Phrafe  in  ^om.  10.  3.  nat  mm  by  eftablif}}- 
ivg  their  own  righteoufnefifubmit  not  to  therighteoufnejl 
of  ^aith-  Now  ^aul  did  eftablifh  his  ov/n  righte- 
oufnefs,  as  you  may  fee  in  ThiL  3.  He  did  eftablifh 
it,  that  is,  he  did  get  all  the  Arguments  and  Reafo- 
nings  that  he  could  to  provoke  himfelf  to  keep  the 
Commandments,  and  not  to  truft  unco  another  (  in  ' 

T  the 


\  ^' 


Ill 


Though  the  Sifi  oj'^nbdeife  be 


the  keeping  of  chem  )  for  falvution.  And  in  2.  Cor, 
10.  5.  the  Apod le  faith,  T/7^t:  e^i.er y  thought  ayidima- 
n\uatio)imu]l  behroug]}t down  and  fubjelhd  mito  the 
obedience  of  Taith,  Here  you  have  unbelief  com- 
pared  to  a  ftronghoLd,  andT^.7/  he  got  al  he  could 
to  juake  the  walls  of  it  flrong  co  fencj  himfelf  from 
laying  down  his  confidence  in  what  he  did  before. 
That  was  one  way  of  ^6^/^//  refifting  and  oppoiing 
rhe  offer  of  Grace. 

Secondly,  Taul  did  refift  by  doing  what  he  could 

againft  that  way ,  as  you  heard  it  before,  Ife  ^oerily 

\  thought  he  ought  to  do  many  things  contrary  to  the 

name  ofjefi^.     And  what  ^aul  did  by  way  of  op- 

pofitioUj  he  did  it  heartily  and  fmartly.     I  qjerily 

thought  faith  he  :  I  thought  1  had  as  good  reafon  to 

oppofe  that  way  of  falvation,   as  any  way  of  pro- 

phanefs,     I  befeech  you  my  beloved  contider  it : 

(Jonverfion  doch  indeed  take  away  oppoficion  and 

;'  refiflrance,     But  how .?   Not  that  it  is  not,  but  that 

;  ic  prevails  not.     There  is  ftill  oppoficion  and  there 

cannot  but  be  oppoficion  in  every  on?  of  us  unto 

the  Law  of  Faith.     But  the  Lav/  o^  Faith  chan- 

ji^eth  the  nature  and  maketh us  willingly  fubjed  to 

I  ic  in  fome  meafure  in  2,  Cor,  10.  5.  7bu  ha^vi  m:n 

Ifaid  to  be  brought  into  Captivity.     And  in  ^^b.  4.  8. 

j  Chriji  leads  Captimty  captiv:  when  he  makes  men  to 

I  beleeve ;  Now  Captives  (  you  know  )  are  taken 

I  fighting,  and  Captives  are  the.n  that  aie  taken  in 

armies :  And  fo  grace  finds  a  man.     When  grace 

comes  CO  find  a  man,  what  (hrinking  and  drawing 

back,  what  debating  and  demurring  and  plucking 

up,  and  what  queftioning  whether  a  man  hath  done 

well  or  noc,^  and  what  Tufpicion  of  Spirit  is  there? 

I  fay  there  is  no  man  brought  to  Chrifl,  but  he  is 

drawn  and  it  is  againft  thenatucallbencof  his  Spi- 

Obje^  [ 


Very^reat^  yet  it  Is  pardonable. 


Obj:U,  But  you  will  fay,  ^iy  unbelief  bath  not  on-  \ 
Jy  beenTxeafonin^s againji  QodandCbrijhandmy  fdf^  ' 
^  but  it  hath  brol^n  forth  iats^rojlfms,  | 

I  i 

Anfvo.  So  did  ^auVs  j    I  w^  a  ^lafph enter  and  a  • 
/Perfecmor  through  my  unbelief     And  ale  hough  chat  ^ 
thefe  iins  were  noc   fcandalous   to  che  Jews  who 
thought  that  he  did  do  welyet  they  were  unco  the 
Saints.     It  is  true,  he  thought  he  was  to  be  fo,    but  ■. 
that  alters  not  the  Cale.     If  a  man  thinks  he  doth 
never  fo  well  in  killing  of  one  without  any  juft 
caufe.  He  is  a  murderer.  (Paulv/SLs  indeed  a  J^erfe*  j 
cutor  and  indeed  a  Blafpemer,  And  his  own  good 
intentions  and  ignorance  cannot  excufe  him  from 
carrying  that  name.  j 


ObjeU.  But  you  will  fay  unto  me  •,  It  may  b?  that 
I  have  a  great  deal  offpirit  to  oppofe  the  way  of  ^aith: 
^eojcrfotvittyofijithofeobjeVtionfy  and  never  fo  inf 
wearied  as  in  thofeflrivingr.  Wmit  i  do^  I  do  with  a 
fpiritintbat  kjnd  although  I  am  dull  in  every  thing  1 

elfe.  ^ 

Anfw.  And  fo  was  the  Cafe  of  ^aul  for  he  did 
oppofe  mercy.  As  mercy  was  offered  without  j 
works,  or  confidence  in  works.  He  exalted  his  own  j 
works  into  tile  Throne  together  with  Jefus  Chrifl-.,  ! 
and  he  was  exceeding  paflfionare  and  full  of  ftrong  j 
affeftions  in  this.  | 

^  Now  then  feeing  God  hath  made  CPti;/l  a  pattern,! 
J^ay  thy  cafe  to  his,  mouth  to  mouth,  and  hand  to 
hand.     God  will  do  (  my  beloved  )  whatever  he 
hath  given  you  a  pattern  or  an  example  of.     He 
can  do  it, becaule  his  hand  is  not  {hortned.     He  wil 
do  it  becaufe  every  example  of  mercy  is  an  engage- 
ment upon  God  CO  fhew  mercy.     What  would  you 
j  think  of  that,  Ghyrurgeon  that  fhould  hang  out  a 
rTableandtellmenin  it,  that  he  can  cure  men  of 
I  T  2  -  deafneis 


12^ 


r 


^ 


24  Though  the  Sin  of  Unbekife  he 


deafnefs  andof  trhc  dininefs  of  eye  fighc,   and  yecj 


hath  HOC  the  skil,  or  if  he  hach  done  it  once,  yet  is;^ 
not  able  to  do  it  again?  Y)o  not  then  think  hardly  ' 
of  God.  Doth  not  the  thing  imply  that  he  fhouy 
not  be  thought  of  .that  he  fhould  make  one  a  pattern 
of  thofe  that  fhould  be  pardoned,  and  that  he  will 
pardon  no  more  ?  Go  to  God  therefore  and 
lay  to  him  :  Thou  didll  pardon  ^aul^  and  thou 
didft  it  to  allure  others  to  come  unto  thee  for  par- 
don in  this  cafe  9  There  v/as  nothing  m  him  to  move 
i  thee  to  pardon  him,  Ic  vv^as  of  Grace^  Thou  haft  faid 
I  Lordthat  fuch  Ihall  beleeve,  1  am  fuch  a  one  as 
^aul  was,  and  therefore  work  belief  in  me.  Work 
thy  felf  by  this  I  fay  to  beleeve. 


But  Secondly,  Asycumiift  look  upon  ^aul  as  a 
pattern  of  thofe  that  fhallbe  pardoned  (  although 
unbeleevers  )  So  you  muft  look  upon  ^aid  as  a 
pattern  of  that  grace  and  mercy  which  God  will 

j  fhew  to  Tinners,  although  he  never  fhewed  it  to  any. 

'  For  the  Apoftle  Vdiil  faith  that  he  was  the  firXt. 
'Obferve  that  Ipeech.  The  fir jl.  And  therefore  a 
pattern  in  I.  Tim.  i.  16.  Suppofe  thou doft  exceed 
Vd-A  and  all  chat  ever  were  in  the  world  in  the  un- 
ruly carriage  of  thy  unbelieving  heart,  yet  God  wil 
exceed  al.  So  it  is  in  verfe  14.  The  Qrace  ofQodvcas 
exceeding  abundant  *  If  there  be  none  fo  crofs  as 
you,  there  is  none  fo  kind  as  he,  he  can  do  as  he  ne- 
ver did  for  he  is  not  bound  up  unto  prefident,  his 
mercy  is  not  limited  unto  patterns.  In  ^ph,  3.  5. 
He  didjhetv  in  thefe  latter  times (^£^ith  Fa.nl^tbat  mer* 
cy  that  vpos  h^pt  hid  from  the  beginning  of  the  world. 
Doftthougobeyondwhat  others  do  in  having  the 
moft  peevifh  froward  objections  againft  his  Grace  ? 
Doft  rhoul  fay  go  beyond  others  ?  He  will  go  be- 
yond what  he  hath  done  unto  others.  If  fo  be  thou 
goeft  beyond  what  he  hath  pardoned,  he  wil  go  be- 1 

yond, 


^'^ 


I 


yerygriat^  yet  it  is  pardonable.  125 


I  yond  and  exceed  ics  lelf.     So  chac  you  have  you 
may  fee  c wo  grounds  and reafons  even  in  the  Texc| 
I  CO  make  you.beleeve  chac  unbelief  is  pardonable,  f 
1  The  firlt  is  chac  ic  was  pardoned  unco  VanU  and  he 
I  was  a  paccern.     Secondly,  if  your  cafe  be  worfcl 
I  than  TaHlfjjQt  ^aitl  is  a  paccern  of  Gods  fhewing 
fuch  mercy  as  he  never  did  before.     In  me  firft. 


Therefore  in  chefecond  place,  chac  I  may  draw 
towards  aconclufiou-  Hall  chou  found  God  gi- 
ving chee  any  hupe  and  hincing  co  chee  by  any  word 
that  chy  unbelief  ihall  be  pardoned  ?  chen  glorify 
him  in  chis  behalf,  excoU  his  goodnefs.  if  you 
look  into  I  Tim>  i.  14.  yoU  ihall  find  chac  ^aul 
faich  chac  God  fhewed  an  abimdancii  of  Qrace.  Thac 
is,  chat  chere  was  fo  much  goodnefs  and  mercy  in 
him  as  chat  he  could  bear  the  negle<!i  of  ic^alchough 
men  had  cramp  led  a  greac  deal  of  ic  under  foot,  yet 
ftillthere  was  enough  to  overcome  their  evill  wich 
it.  By  this  God  fhews  chac  he  doch  do  all  ouc  of 
grace,  and  wichouc  any  caufe,  becaufe  he  pardons 
chofe  chac  will  noc  cruft  him^  chac  do  fo  m.uch  difho^ 
nor  him  as  unbelief  doch.  Jnverle  16.  £aich  ^auly 
he  hach  fhewed  all  long  [ujfering  towards  me.  All 
long'fufFcring  -,  Noching  puts  God  fo  much  to  ic  as 
to  have  his  kindneis  refufed,  he  can  bear  any  thing 
betcer  chan  chis,  chac  we  will  noc  cruft  his  love,  in 
verfe  17.  Thou  arc  faich  he,  unco  Jefus  Chrift  a 
^ngi  for  chy  Will  is  chy  Law  ,  There  was  noching 
in  chy  providences,  nor  any  reafon  in  my  adlions 
r  why  chou  fhouldil:  forgive  my  unbelief.  ,  No  rea^ 
fon  in  chy  providences, for  I  was  che  firft.  Kor  in 
,M|r  A(!^ions,  for  chey  were  as  bad  as  could  be,  Per- 
flecucing,  injurious,  and  blafphemyj  and  all  by  un- 
'  belief.  Thou  arc  eternaU.  Thou  doft  do  all 
things  of  chy  felf,  as  thy  being  is  rhy  own,  and  co 
ecernicy  fhallcheftream.  ofchy  goodnefs  laft^  be- 
^  caufe 


12-5 


Though  the  Sin  of  Unbcleife  be 


\ 


\ 


caufe  ic's  pioporcioned according  co  need,  and  noc 
according  no  my  nierics,  and  given  out:  of  love5^and 
noc  becaufe  of  any  delerc.  iuid  thou  art  Immortal^, 
As  a  Sword  through  the  heart  of  Jcfus  Chrift  is  our 
putting  away  Salvation  from  us  ^  like  a  tender  Pa- 
rent that  grieves  more  becaufe  the  child  will  noc 
take  the  Fhyfick,  than  he  doth  becaufe  of  the  pain 
of  th.^  difeafe-,  for  the  noc  taking  of  che  Phyiick 
makes  the  difeafe  incurable.  If  any  thing  would 
have  changed  the  mind  of  jefus  Chrifl,  and  made 
him  alter  his  purpofe  of  good,  unbelief  would* 
Who  will  woo,  and  make  love  unto  thofe  that  are 
fickle?  Who  v/ilbe  continually  proving  chat  which 
hath  been  received,which  is  called  in  queflion  upon 
che  leaft  ground,yea,wichouc  ground?  Whac  War- 
rier  comes  before  a  fenced  Cicy^&laies  hisfiege^and 
wil  endure  to  be  baffled,  co  be  promifed  Surrender, 
andyec  be  denied,  to  have  good  words  ac  one  time 
buc  then  co  have  al  theirArcilleryd!icharg'd,8c  their 
force  made  ouc  againft  them  >  Who  would  endure 
it  ?  If  chou  were" noc  fairh  ^aid  unco  jefus  Chrilt 
immorcal  thou  wouldff  not.  Thou  ^itlm.ifible-, 
Ihere  is  no  end  of  thy  Goodnefs,  ic  is  pail  fin* 
ding  out,  like  a  Depch  or  Boccom  wh'ch  no  eye  can 
pierce.  And  truly  Beloved  fo  it  is,  for  che  under- 
ftanding  of  a  Man  is  noc  able  to  conceive  ic, how  one 
fhouldprcferveco  himfelf  the  reputation  of  Wif- 
dom,8c  have  the  honor  of  a  kindnefs,8c  yecnotvi^ich- 
ilanding  be  urging  of  it  continually  where  ic  is  refu- 
fed.  Thou  arc  the  Only  wifeQcd :  chou  haft  a  way  of 
Wifdom  lo  thy  felf,  a  way  of  working  co  thy  felf  j 
thy  waies  unCo  chy  ends  are  not  fuch  as  men  choQfi|| 
by  chac  which  feems  contrary  co  chy  ends.  choud^J 
acconiplifh  chem.  by  pardoning  che  abufe  of  mer- 
cy thou  do(t  honor  uiercy  ^  by  forgiving  him  chac 
ftood  out  againft  thee,  chou  doft  brinp  him  inco  o- 
bcdience  and  fub; edion  to  chee*  I  befeech  you  my 
beloved. 


.^ 


yerygreat^yet  it  is  pardonable. 


127 


•beloved,  do  afcer  the  manner  of  <P^«U  ftudy  allf 
[  the  Actribuces  of  §od,  in  chac  work  of  pardon  and  I 
!  juftitication.  Whatever  y on  give  to  him,  you  give  ' 
I  him  but  his  due.  if  you  do  give  it  to  him,  you  glo- 
1  riiiehmi.  Mark  it,  God  is  not  glorified  fo  much 
by  our  tongnes  (for  we  are  ignorant,  and  apt  to 
fpeakoutof  by-refped:s  )  as  he  is  glorified  v/hen 
our  tongues  fpeak  from  our  underflanding  :  And 
God  is  not  fo  much  glorified  by  them  then  as  when  i 
our  tongues  {peak  from  our  experience  of  him : 
when  we  canfhew  the  bones  that  he  hath  fet,  and 
the  wounds  that  he  hath  cured,  and  the  Garments 
that  he  hath  cloached  us  v/ith  :  This  is  an  honor  to 
him :  and  that  7bi€  may  do,  if  any  can  do,  who 
have  unbelief  pardoned.  Learn  this  as  a  Law  by 
which  thou  wouldft  ;udg  of  (jod  all  the  daies  of  thy 
life,  ^et  this  fence  and  impreffion  of  ^od  that 
thoumaift  look  on  it  at  al  times  as  theApoftleGP^^;// 
doth  inborn.  5.  10.  ^e  reconciled  u^  when  we  were 
Enemies ,  and  therefore  much  more  will  he  [awe  usj  he  ■ 
ing  reconciled*  And  fo  tliou  maiit  fay,  he  pardoned 
me  when  I  was  an  unbeliever,  and  fh^wedfoithall 
his  long  fufFering,  and  che  riches  of  his  ^race,  and 
the  exceeding  aboundance  of  It,  and  therefore  the 
fame  fhall  be  to  me  if  1  beleeve. 


But  the  laftufe  of  all  is  in  one  word  of  Comfort 
and  refreihment  unto  ev/o  forts  of  fouls. 

Firlt :  To  fuch  as  have  refufed  andnegleded  the 
offer  of  grace,  and  nov/  have  none.  They  were 
wont  they  could  not  come  unto  a  Sermon ,  buti^he 
mercies  of  (Jod  did  folicite  them  ^  the  Arms  of 
Chriil  were  Aretched  out  to  them,  fo.i. thing  or  o- 
ther  was  fpoken  that  might  allure  them^  but  now  it 
is  not  fo.  They  fe^  not  thefe  tokens ,  like  fome 
perfons  that  being"  coy,  and  having  refufed,   now 

^  have 


; 


1 2  g        Though  the  Sin  of  Unbdeife  be 


have  no  Suc'ers>  their  fpirics  cannot  but  be  in  a  great 
deal  of  trouble  :  for  God  hath  left  by  all  hisMoci- 
ous  fweec  favois  upon  the  rings  of  the  doors  of 
their  hearts  as  ic  were^  that  will  make  them  to  run 
up  and  down  and  cry  after  him. 

Thouthat  haft  no  motions  now,  nor  sny  Suters' 
nov/  for  Heaven,  andthinkeft  therefore  that  thou 
{halt  lie  dov/n  in  forrow,  and  live  and  die  v/iHiout 
Chrift,  knov/  chat  this  thy  unbelief  is  pardonable  : 
And  becaufe  it's  pardonable,  therefore  God  will 
make  thee  offers  again,  and  tenders  again.     Come 
thou  therefore  under  the  means,  and  wait  up^n  the 
Lordm.chem,  liilen  ro  every  word  that  is  fpoken 
iomthing  or  other  thou  fhalt  find.     So  long  thou 
maiftbefure  God  hath  not  reiolved  that  he*  will 
never  make  tender  more  unto  thee,  fc  long  as  thou 
haft  any  delire  that  he  would  come  again  and  make 
tenders  unto  thee.     The  fm  againft  the  Holy  Ghoft 
is  fuch  a  defpiling  of  Jefus  Chrift,  as  that  a  man 
would  not  have  mercy  rather  than  have  it  by  him  * 
he  would  die  for  ever  rather  than  be  beholding  to 
him. 


Secondly  :    You  that  fear  God  doth  not  love 
you  becaufe  you  have  been  fo  hardly  obtained  to 
love  him,  and  believe  upon  him  :    Why  ?   Imagine 
that  God  will  remember  your  crofsnefs,  and  al- 
though you  be  married  to  him,  yet  he  will  ferve 
you  as  you  have  ferved  him  ,  he  hath  fpoken  again  i 
and  again,  and  you  would  not  hear,  nor  give  an- 
fwer,  and  therefore  you  fhal  pray  again  and  again, 
and  he  wil  not  hear  nor  give  you  anfwer.  Yet  com- 
fort thy  felf  in  this,that  thy  unbelief  is  pardonable, 
andif  God  forgive,  he  wil  forget,  and  if  hepafsby 
what  thou  haft  done,  it  fhall  be  as  if  it  had  been  ne- 
ver done.     He  wil  not  remember  thy  lin  to  con- 
demnation, and  therefore  he  will  not  remember  ic 

to 


yery great,  yet  it  is  Tardonahk.  i  ap 


to  keep  any  thing  thac  is  good  from  thee.  All  is 
done,  God  having  fhewed  thee  pardon  of  Unbe- 
lief, be  now  free  for  to  receive,  and  careful  leait 
thou  give  any  denial,  and  charge  thy  felf  the  more 
becaufe  thou  haft  been  fo  full  of  Itrangenefs  and 
denials^and  defpifings  through  thy  unbelief. 


^^&&^iBs^&^2&M^^ 


F    1    ^  I    S. 


V 


I. 


— <* 


ri 


^ 


L 


Scriptures  Opened  in  the  ©ooA  of  Unbeliefs  Or 
the  want  of  ^adinefs  to  lay  hold  on  the 
Qomjort  giyen  by  Chriji. 


Chap.  verf.  Page 

Qenefify 

3          TO  84 

15       5  98 

l3       12  48 

3-5       ^9  S 

37        35  5 

23       10  8 

Ci4       I5,i<5      8 

Deuteronomy^ 

6         7  94 

w^^     29  19  87 

•4  21  33 

5  1^5 16  57 

1  Samuel) 
ip       13         25 

2  Samuel^ 

13       17         35 

I  %}ngs, 
20       32    59,  & 

102 

^lehemlahy 

I         1 1         89 

Vfalmj, 

9  10  46 

^4^        II  67 

32        9  89- 


Chap,  verf.  Page 
41       5  8 

5^  H  1 18 
51     I 

74  I  2 

107  43  54 

III  5  119 

122  I  85 

126  I  66 
141  5     33 

14   15  SiA 

88 

21  15     85 

22  24  25 
25  23  25 
28         26            50 

^cclefu^ftefy 
12       14        71 

Ifaiaby 
I         2,3       21 
55       I  46 

8         9        ibid 

i6i       I  115 

JeremlaJj^ 

29  II  46 
3        17        ^7 


10 
II 

13 
15 
17 
18 

22 

^3 

25 
26 

28 


6 
16 


3 
22 

23 

24 


Chap.  verf.  Page 

^attbewy 

7  15,         22 

8  20.  4 

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41  108 
20,  20J 
20  107 
26^27  85 
20    38 

3   34^95 
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20 
9 

LukSi 
41 
48 

5 

31.32 

31 
40 

9 


12 

2 

92 

112 

33,. 

113} 

44/ 

17 

82 


Scriptures  Opened 

( 

Chap,  verf .  Page 

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10         37 

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VhilippianSy                  j 

VSiii, 

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19    2.3,34' 

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TWO    BOOKS 

OF 

U^SYV%ACH  SIMTSO^ 

Late  Mafter  of  Tembroke^Hall  in  Qambridg  ,• 
And  Preacher  of  the  Golpel  in  London* 


VIZ. 


I 


OfFaith^  Or,  That  belecving is  "receiving 
Chrift .  And  receiving  Chrift  is  Believing* 

II.  Of  Covetoufnefs. 

In  the  Firft  Book  h  fhewed  (  befides  many  other  thing*;  ) 


That  Verfons  that  are  beUevers 

are  Receivers, 

That  to  Receive  is  the  Principal 

u/e  of  Faith. 

That  nothing  fhould  hinder  our 

Receiving-  i  '^ot  our  Sins,  z  Nor 

Codsdelaies,    j  Northcfmalnef^ 

of  our  receipts.   ^  "^r  the  great- 

nefs  of  our  Wajits. 

Yiow  Faith  Receives. 

That  Faith  Receives  Chrift.   i  In 


7  The  neceffiiy  of  Fail h. 

8  Though  Faith  be  J mal  yet  it  maJ^es 
Ui  the  Sons  of  God, 

9  The  '^jiture  of  True  Faith, 

10  There  axe  but  few  that  Receive 
Chrift. 

11  Three  forts  that  come  not  to 
Chrift.  I  Such  as  7{eceive  him 
not  as  he  is,  i  Such  as  delay  their 
ccmi}ig  to  him.  5  Such  as  give  rot 
that  place  to  Chrift  in  thdr  hearts 
that  is  fitting  for  him. 


the  under  (landing,  i  In  the  niU. 
6  The  temper  of  a  man  that  hath  faith >  \ 

In  the  Treatife  of  Covetoufnefs  is  fhewed, 


1  Itis  the  Duty  of  all  as  they  would 
obtaine  eternal  Life  to  be  ware  of 
covetoufnefs. 

z  The  Reafons  of  the  DoCiriney  1  Its 
afpiritualSin.  a  It  over  f pre adi 
the  whole  man*  3  Its  oppofiteto 
the  Nature  of  Godlimfi  and  Reli- 
gion. 4  Its  the  if'omb  and  feed  of 
all  Sin.  5   Its  a  bafe  Sin. 

J  The  Dangeroufnefi  ofcovetoufnefi. 


I  It  IS   hardly  avoided,     z  Its 
difficultly  cured. 

4  Toujhal  have  all  things  needful  for 
this  life  if  you  willoo^  after  Grace. 

5  Tour  Life  lies  in  Grace^  not  in 
Riches. 

6  There  is  more  to  be  feared  than  to 
be  defired  in  Riches. 

7  n'e  (hould  Mort'ifie  our  de fires  af- 
ter Kiches. 


London:  Printed  by^Peter  Coley  Prin-ec  and  Book-Seller,'; 

ac  the  iign  of  the  Tiinting-prefsy  in  Corn-hill^ 

neer  the  Royali  Exchange,     1658. 


"HI  IIM.IW. 


^^ff«0^>* 


TO  THE  READER. 

IT  will  be  needle f?  for  me-to  f^rite  any  thing  in  the 
Commendation  of  the  Author  of  the  enJuingTrea^ 
tife^  both  becaufe  in  London  and  Cambridge 
andelfwhere  (  where  he  was  conVerfant  ^  he  wa^  for 
his  ^odlineJf^Learning^  and  Abilities  as  wet  approved 
tf  as  known  :    As  alfo  becau/e    ( though  by  ^ajon  of 
above  twenty  years  knolt>ledg  of  him^  and  twelve  years 
cmjlant fitting  under  his  Mtnifiry^     and  private  in^ 
timaey  with  him ^  Icouldfay  much,  yet )  "^hateVerl 
Jhould  fay  of  him  would  avail  but  little  tofuch  as  "^ere 
'^oth grangers  to  him,  and  are  alfo  to  my /elf    I  ajfure 
^ou^that  in  theje  Sermons,  you  haVe?iothing  but  what 
I  took  from  his    own  Mouth,  l^hen  he  TreacheZ-y 
them :  Ttfhich    I  did  tranfcribe  in  the  ^^uthors  life 
time,  '^ith  adefirethathefnightperfeHandfitthem 
for  the  TreJS:  ^hich  I  found  him  willing  to^   but  hin^ 
dredfromy  by  his conftant  Minifierid  work^and great 
weaknepof^ody^    Iconfej^tbat  my  hve  of  the  Mat:» 
\tjerin  the  following  Treatife,  and  theBlesfing  which 
iheLordqfhis goodnef^ri;ouchfafedme  by  the  fame ^ 
together  lt?ith  the  leaVe  l^hich  the  jiuthor  ( tn  his  life 
Pf^^^)  oft  gave  me  to  ^rint  any  of  his  works  that  I 
^jxd  taken  from  him  in^rjting,  have  Jlrongly  inclined 
'me  (  ftnce  his  death  )  to  publtp  fome  of.  them  t^  the 
World :  !But  did  forbear^  becaufel  knew  thatSermojis 


■I I       1 11*1 

To  the  Reader, 


breached  by  themojl/ible  Minijler^.  ^nay yet  need  and 

deferVe  hii^erufall^  Andfontt  amendments  before  they 

he  Printed :   Jet  at  lajl  amoyercorneto  ?naf(e  themfas 

they,  are  )  pHhlickj  by  the  impori:unities  of  many  that 

J^drd  themJ^yCMhcd^    haVing  this  Qonjidence  thatyou 

-^^i II  remember  that  they  are  but  Sermon^  dreaded 

\Mnd?iot  prepared  by  the  Author  for  the  Vrefi:   And 

\mtwithftandingthat^  I  do  belee^e^  that  if  you  read 

^kemferioufLyy ponder oufLy^  and  withajpiritual  heart, 

{\whetheryou  are  M'tniflers^' or  private  Chrijiianf^ 

^JQH  ml  find^iQ  caiife  of  repenting  of  your  pains ^    hut 

rather  ytfil  be  conjlrained  to  read  them  again  ^  a^ain- 

fori  eyer  found  his  Sermons  wcljludied  and  digeflti 

that  the  of  ner  1  read  them ^  the  more  I  perceived  in 

them^ . ,  Give  me  leave  only  to  inform  you  that  the 

Author  did  preach  aboVe  fourfcore  Sermons  upon  that 

Text  Eph.  13 .     To  the  Praife  and  Glory  of  his 

Grace^  and  upon  Texts  relating  to  and  purfuing  that 

matter  of  Arminianifm^    which  he  hath  elaborate^ 

ly  handled  both  DoBriyially  andprafiically^  many  of 

the  which  I  have  wrote  out^  and  am  refolved  ( as  God 

giVes  Jlrength  and  time  )  to  finifJ?  the  reji  ^  yet  Ifhal 

altogether  omit  the  publtfoing  of  any  ofthem^  unleJSI 

'^nderjland  that  thefe  find  good  accept ayice.     hi  the 

mean  time^  j4  ^lesjing  ofthofe  upon  your  hearts^  U  ' 

•andfhal  be  the  ear^eji  Trayers  of 

,  MARK     COE. 


at  the  Trintin^^prejs'  hy  the  Exchange. 

yz'Theyrvhofe  hearts  ure  pierced  by  4.  Want  of  Allurance,  j.  Afflidion 
thetVordy  are  earned  with  love  a?jd  6  Temptation.  7.  Difliertion.  8.  Un» 
refpe^  to  the  Hmfterf  of  it :  And  ferviceablenefs.  9,  EHfcouragenicncs 
ere  bufie  to  enqmey   andreadj  to  Irom the Conihion  itfelf.   Delivered 

fubmit  to  the  mind  of  God.  1  in  thirteen  Seraions5onT*/i(z/«j342.«^'* 

II  Slnnefi  in  dilirefi  ofconfcienceyArel 
iinora'ftt  t^hat  theyjhotild  do.  I 

14  ^  coftmtefimer  fees  a.  nccefuy  of 
coming  out  of  his  fmfui  condition.  ^ 

li  There  is  a  feeret  hope  wherewith 
the  Lord  fupports  the  hearts  of  con- 
trite finmrs. 

\6  Thty  who  are  truly  pierced  for 
their  Jin  fi  do  prife  and  covet  deli- 
verance f/om  their  fins. 

17  True  contrition  is  accompanied 
with  co'/tfeffion  of  fin  ^  when  Gud  cals 
thereunto. 

i8  Tht  ^oul  th  at  is  pierced  for  finy  is 


His  Four  Sermons  concerning, 

4  Sin  againft  the  Holy  GhoK. 

5  Sins  of  Infiimitie. 

6  The  falfe  ApoiVle  cried  and  difco- 
vered 

7  The  good  and  means  of  Bftabilth- 
Bienc 

8  The  great  things  Faith  can  do. 

9  The  great  things  Fai:h  can  fuffcf- 

10  The  Great  Gol^el  Myi^ery  of  the- 
Saints  Comtcrt  and  HoUnefSj  opened: 
and  applied   from    ChriSs    Prieftiy 
Office.  - 

11  Satans  power  to  Tempt,    and 


It 
Sw  Bw)k$  more  of  Mr.  Hookers  in 

two  Volums  in  Quarto^  are  printing. 


carriedwitbareftltfi  di^ilie  «^«^/i5)  ChriftsL-ove  to,  and    Care   of  hi*.. 

People  under  Temptation 

IX  Tbankfulnefs  required  in  every- 
Condkion. 
i    I J  Gi9£6  for  Grace. 

14  The  Spiritual  A a!ngs  of  Faith; 
through  Natural  ImpolfibiUiies, 

15  Evangelical  Repentance '^ 

16  The  Sfiirltual  Life,  &c. 

17  The  Womsn  of  Canaan. 
1^  TKe  faints  Hiding  place^&c 
19  Chrifts  Coining  &c. 

lo  A  Vindication  QfGoTpel  Ordw- 
ntnccs 
ii  Grace  and  Lcve  beyond  Gifts 


Tvftnty  onefeve-fal  Books  of  Mr.  Wil- 
liam Brid^e^  Colle^ed^nio  ti^a 
Columns*     Viz. 

1  Scripture  Zight  the  moftfure  Light: 
coi«parcd  with, i.  Revelations  &  Vifi- 
onsz.Natural  &  Supernacual  Dreams 
5  Impreffions  withj  and  without 
Word  4. Light  and  L^w  within.  %.  Di- 
vine Providence,  d.  Chriftian  Experi- 
ence. 7.  Kumsne  Reafon.  8.  Judicial 
Aftroiogy.  Delivered  in  $en|ion$j  on 
i.Tet.  I.  19. 

a  Chrifi  in  Travel:  Wherein,  1.  The 
Travel  pf.liis  Tout  a*  T^e  Jirft  and 
after  effefts  of  hi^  Peath,  j  His  Affu- 
ran««  of  Ifue;  4» .  And  fUs  fatis/jt^ion 
therein.  Are  opened  and  deered  in  Scr- 

'3/4  Lifting  up  for  i^e  C^^^ownM 
cafe  of,  I.  Great  C\n.  i»  Wealmefs  of 
r^iKc,  i;    Miicarnagc  of     E^ties-l 


A 


hU.'Brightman  oa'  theRevcUtion.  • 

CIq-ws  Chyrurgsfy. 

Marks  of  Salvation . 

Chciftians  Engagement  Ibr  ibfi  G^t 
fpel,    by  John  Goodwin. 

Great  Church  Ordinance  of  Baptifra. 

Mr.  LocifjCafe,  containf^g  hisiki-- 
tUionsj  Narrative,  a^d  Speech. 


I 


J5o(jks  Printed  by  Peter  Cole, 


Twelve  Soo\s  of  Mr.  Jercmhh  bxit* 

io\xgh%Uiely  fublijhed  j  alfothe 

Texts  ofScriptuie  upon  which 

they  are  grounded. 

I  Gofpel  Rcconcili*iion,OrChri{ls 
Trumpet  of  Peace  to  the  W«rld. 
Wherein  is  Opened  Gods  exceeding 
wlllingQcfi  to  be  Reconciled  to  Man  > 
And  Gods  fending  his  Embafladors  to 
that  End .  From,  i  Cor.$.  ?9,  lo,  x  i . 

X  The  Rare  Jewd  ofchridian  Con- 
t€mme?itiOn  Phil.  4.  H' Wherein  is 
(bcwed,  I  What  Contentment  is.  1  It 
Is^n  Holy  art  and  Myftery.  5  The  Ex 
ccllencics  of  it.  4  The  Evil  of  the  con- 
trary fin  of  Murmuring,  and  the  Ag- 
gravations of  it. 

J  Golpet-iforfhipi  on  Levit.  10.  j. 
Wherein  is  (hewed,  i  The  right  man- 
ner of  theWorfliip  of  God  in  Gencralj 
And  particuiarly,ln  hearing  the  Word, 
Receiving  the  Lords  fupper,  &  prayer, 

4  Gojpel-Ccnverfation,  on  Phil,  i 
17  Wherein  isfliewed,  i  That  the 
Converfations  of  Bcleevers  mufl  be  a- 
bove  wbic  could  be  by  the  Light  of 
Nature.!  Beyond  tbofe  that  liTcd  un* 
der  the  Law.  j  An«l  (utable  to  what 
Truths  the  Gofpel  holds  forth.  To 
which  is  added,  The  Mifery  of  tbofe 
Men  thit  bdve  their  Portion  in  tbU 
Life  only,  on  P/k/.  17*  '4. 

$  A  Trcatife  of  E trthly-minded- 
w^:Wherein  is  ihcwed,  iWhat  Earth- 
ly-mindednefs  is,  1.  The  great  Evil 
thereof,  on  VhtL  j.  part  of  the  ip.verf. 
Alfo  to  the  fame  Book  is  joyned,  A 
Trtiiiitoi  Henvenly-mindednefii  end 
rv/i^ing  with  Qodyon  Gen.  5 .  i4.  and 
on  Pfei/.J*  ao. 

^  An  expeftion  on  the  fourth,  fifth, 
fixth,  and  feventh  Chapters  of  the 
Prophcfic  of  Hofid' 

7  An  Expofifm  on  the  cighthfolntli) 


and  tench  Chapters  of  Hofa. 

8  An  Expofiiion  on  the  eleventh, 
twelfth,  and  thirteenth  Cbapiers  of 
Hefea,  being  now  complcat. 

9  The  EvilofEvilit  or  the  excee- 
ding finfalncfs  of  (in,  on  Job  16.  II, 

10  Precious  Faiih,  on  t  Pet.  i.  i. 

1 1  Of  Hope,  on  i  John  j.  J. 

II  Of  Walking  by  Faich,    on  % 
Cor.  ^.7. 
Mr.  B«/To«^l;f  his  fifty  nine  Seimons 

on  Matth.  n.    aS,  zj,  jo.    Ace 

Printed. 

A  Godly  and  Fruit- 
ful ExpofttioHy  on  the 
firft  Epiftle  of  Peter. 
By  Mr*  John  ^^ers^ 
'  Minifter  of  the  word 
of  God  at  Dedham  in 
I  Ejjex. 

Mr  ^I(ogers  on  T^aaman 

the  Syrian,  his  Difeafe  and  Cure: 
Difcovcring  the  Leprofte  of  Sin  and 
Self-love  J  with  the  Cure,  t^»\.  Self- 
denial  and  Faith. 

'^Mr*  Rogers  bis  Trcatife  of  Marri- 
age. 

The  Wonders  of  the   Load{lon^ 
By  iAmnel  tferd  odpfwicb. 

An  Expojition  on  the 
Gofpel  of  the  Evange- 
lift  St.  3iatthcw.  By 
Mr.  r4r^. 


4t  the  ^rinting^prefs  by  the  Exchange. 


The  Difcipline  of  the  Church  in 
7{£W'^ngUnd  :  By  the  Churches  and 
Synod  there. 

The  Wife  Virgins  L«mp  Barning; 
Or>  Gods  fweet  incomes  of  Love  to  a 
gracious  Soul  waiting  for  him.  Pub- 
li&ed  by  ^h.  Tbomof  mld^  Iste  of 
New-England, 

Twelve  new  Books  in  one  Volttm  of 

Nich.  Culpcper,  All  sailed  the 

IdcM  of  PrMcMl  Pbjffcfc. 

1   The  art  to  prcferve  Health, 
a  The    preternatural    difordcr    of 
mans  body,  and  their  Signs. 

3  Of  Med  icaments. 

4  Ofthcart  of  Healing. 

.  5  Of  the  general  Cure  of  Dlfeafes. 

6  Of  External  Difcafes. 

7  OfFeavers. 

8  OfHcadDlfeafes. 

9  Of  middle  Belly  D?fcafes. 

10  O^  Lower  belly  Difeafcs. 
II  Of  VenemousDiftafes* 

12  Of  ChildrensDifea fes* 

Tbiny  four  Bovk^  of  tikh.  Culpcpcr, 

Gf»^    Sludent  in  Phyfick  and 

yAfttoloiieyformtrly  publijbed. 

The  fi:/l  Twenty  four  Books.Arc  all 
calkd  the  PraSiice  of  Vhyfkkj  Wherein  \ 
is  plainlyXet  forth,Thc  Nature-tCaufey 
Viftrenccsi  and  feveral  forts  of  Signs  > 
Together  with  the  Cure  of  al  Difeafes 
Jo  the  Bod)  of  Man.  Being  a  Tranfla- 

^  tioH  of  the  Works  of  that  Learned  and 
Renowneil  Dodor,  Laytrm  Kiverim^ 

^  iiow  livings  Councellor  and  Phyfoian 
to  the  prefent  King  of  Frame.  At^ovc 
•ftftcen  thoufand  of  the  faid  Books  in 

'  i^cin  have  bccnr  fold  in  a  n^y  few 


Yejrsahaving  been  eight  times  printed, 
though  al  the  former  Impreflions  wan- 
ted the  Nature,Caufes,$ignsjand  Dif- 
ferences of  the  DifcafeS)  and  had  only 
the  Medicines  for  the  cure  for  thems  a$ 
plainly  appears  by  the  Authors  Epifllc* 
^  If.  A  Sure  Guide  to  Phyfick  and 
Chyrurgery  :  That  is  to  fay.  The  Arts 
of  Healing  by  Medicine,  and  Manual 
Operation.  Being  an  Anatomical  Dc»- 
fcriptron  of  the  whol  body  of  Man. and 
its  parts, with  their  Rcfpeftive  difeafes, 
dcmonHrated  from  the  Fabrick  and  uf$ 
ofthefaid  Parts*  In  Six  Books  of 
RiolanuSy  tranflated)  and  adorned  wich 
sn  hundred  eighty  four  Figures  cut  in 
Brafs. 

xSyefllngns  Anatomy  oftbeB0dy§f 
uV<t»,Wherein  is  exadly  defcribcdjtii 
feveral  Parts  of  the  I^^ody  of  Ma»j  illu- 
ftratcd  with  very  ftiany  larger  Brafs 
Plates  tnan  ever  wasjn  Englifh  before. 

27  A  Tranlktion  of  the  i\rf  jv  Wijf  e?i-- 
fatoryjmzdc  by  the  CoUedg  of  Phyfiti- 
ansof  London,  Whcreuato  is  added. 
The  liey  to  Galens  Method  ofHyJicI^-^ 

18  The  Engli(h  l^hyfttian  enlarged, . 
being  an  Aflroiogo-Phyfical  Difccwrfc 
of  the  vulgar  Herbs  of  this  Nation  ; 
wherein  is  ftewrd  how  to  cure  a  mans 
felf  of  moft  Difeafes  incident  to  Maos 
Body,  with  fuch  things  as  grow  in 
EvgUndy  and  for  three  pence  charge* 
Alio  in  the  fame   Book  is   ihewe3, , 
I  The  time  of  gathering  al  Herbs, , 
both-'   Vulgarly    and   Attrologicaily. 
1   The  way  of  drying,  and  keeping 
them  and  their  Juyces.    3,  Tiie.way 
of  making  and  keeping  al  manner  of 
ufeful .  Corapounds>   made   of  thofc- 
Herbs-    The  way  of  mixing  the  Me- 
dicines according  to  the  Caafe,  ?5d, 
Mixture  of  thcDifeafe,  and  ;he  par?c 
of  the  Body  ailiaed.. 


i 


) 


> 


>Mmt^ 


^obKs  Trintedby  Tctct  Cole, 


i^k 


19  h^'mCloryfor  Midwives,  or  a 
G«i=:if  for-  fr(7;wc?2.  Newly  enlarg€cl 
by  the  Authoi'  n\  every  fneec,  and  illu- 
ftra[ed  with  divers  new  Plates. 

50  Gdem  Art  ofVhyficii^  with  a' 
large  Gomment. 

5  I    New  Method  both  of  Rudying 
and  pradifmg  Phyiiclc. 

J I  A-Treacifeofthc  Rickets,  being 

A  DKeife    cofnmoa     to      Children 

wherein  is  (hewei,  i     The  Eiknce, 

ft  TheCaufcs,  5  The  Signs,  4  The 

Remedies  of  the  DUcafe  :    Pablifhed 

in   Latin  by  Dr.  Gli^on,  Dr.  B^f  i : 

«nd  Dr.    RegemortcYy   tranflated  into 

Englifc,  And   correaed  by  N-  Cut- 

veper. 

35  Med^camentsfor  the  Poor,  Or 

Phyfick  for  the  Common  People         i 

54  Health  for  the  Rich  and  Poor, 

by  Dyet  without  Phyfick* 

The  London  Difpenfmry  in  Folio, 
of  a  large  Chirader  in  Latine. 
The  London  DifpenfMtory  in  twelves, 
^    \w  a  fmal  Pocket  Book  in  Latine 


Six   Sermons  preached  by  Dr. 
!  Hill.  Viz. 

1  The  Beauty  and  Swectnefs  of  an 

Olive  Branch  of  Peace,  and  Brotherly 

Accommodation  budding. 

I  Truth  and  Love  happily  Bcarricd 

in  the  Church  of  Chrift.  ^    . 

«  The   Spring  of  ftrengtbening 

Grace  in  the  Rock  of  Ages   Chrift, 

Idas.  ^  ,     o  » 

4  The  ftrcngth  of  the  Saints  to 

make  Icfus  Chrift  their  ftrength. 

5  The  Beft  and  Worft  of  P4i*^ 

6  Gods  Eternal  prepacacion  for  his 
Dying  Saints* 

-  A  Commemoration  of  King  Charts 
hU  Iftwgurauon*    la  a  Sermon,  1^ 


iViUUm  Laud,  then  Bi(hop  of  Canter- 
bury. 

Abrahams  Offf;r,  Gods  Offering  .* 
Being  a  Sermon  by  Mr.  Herle,  before 
the  Lord  Major  oi London^ 

Mr.  Spurftows  Sermon,  being -a 
Pattern  of  Repentance. 

Ent^lands  Deliverance  from  the 
^oTihern  Presblccry  ,  compared  with 
its  Deliverance  from  the  Roman  Pa- 
pacy, In  a  Sermon  on  the  ^  ^iNov* 
1651*  before  the  Parliament.  By 
Peter  Sterrj. 

The  Way  of  God  with  his  People 
in  thefe  Nations.  Opened  in  a 
Thankfgiving  Sermon,  preached  on 
the  5  of  Novemb.  16^6.  before  the 
Right  Honorable,  the  High  Court  of 
Parliament.  By  Teter  S terry* 
Mr.  Sympfons  Sermon  at  ^yeflmnfier 
Mr.  FeaJcs  Sermon  before  the  Lord 
Major. 

TheBeftandWorft  Magiftrate.  By 
ObndiahSedgwlcli,   A  Sermon. 

A  Sacred  Panegyrick.  By  Stephen 
Marfhal*   A  Sermon. 

The  Craft  and  Cruelty  of  the 
Churches  Adverfaries.  By  Mdtthew 
Wevpcomen'  A  Sermon 

The  Magiftratcs  Support  and  Bur- 
den. By  Mr.  John  CMrdeL  A  Sermon. 
Mr.  Orvens  ftedfaftncfs  of  the  Pro- 
mifes.  A  Sermon. 
Mr.  ThiUips  TreatifeofHcll. 
of  Chrifts  Genealogy 


The  Caufc  ofour  Divifibns  difco- 
vered,  and  the  Cure  propounded. 

King  Charts  his  Cafe,  or  an  Appeal 
to  al  Rational  men  conccfning  his 
tryal. 
A  Relation  of  the  Barbadocs. 
ARela:ion  of  the  Repentance  and 
Converfion  of  the  Indians  in  New- 
England  :  by  Mr.  Sl'm^  and  Mr. 
^^hS^,  THE 


-  - 


' '  ''u,i^i!^:^iM'  r-r:'i; 


at  the  Trinting^peJ^atihe  Ex<:han^e, 


,Four 2>JjiP  Sooks'^ Mr.  Jer.  Buriroughs^  VIZ. 

THE    FIRST    BOOK    j  7  Some  Direaions  how  to  get  Reft 
Chn^s  caU  to  nB,  thofe  that  are  ^earj_  from  Chrift  in  Spiritual  difeftioas. 
jind  Heavy  Laden  to  come  to  bimfor 


THE  SECOND  BOOK 

Chrill    the  Great    teacher   of  %ouls 
that  come  to  him. 

Wherein  isfhewed, 
i  WhatChriils  Yoak  is.    i  Tfatt 


Tieft 

Wherein  is  flicwed  Flrfi. 
.    I  The  Burden  of  Sin.   z  The  Bur- 
den of  the  Law.    j  Tlie  Barden  of 
Legal  perlormances  with  che  Miferyl 

of  thofe  that  are  under  thtm.  4  The!beleeve$  muft  take  Chrift  Yoak  oni 
Burden  of  Corruption.  5  The  Bur-! them.  3  The  more  we  are  under  the 
den  of  Outward  Affliftion.  jYoa-kot  Chrift  the  more  REST  wc 

jhave.    4  Chrift  is  the  great  Teacbecr 

Secondly i  Chrifi  Gradoufly  t^ffirs  of  his  Church   and  People.    5  la 

tp  them    that    come    to     him  what  manner  ChriA  Tcacheth,   i  He 

REIT  from  all  thofe  Burckns.    is  a  MecJc  Teacher.     2  _  An  HLmblc 


Wherein  is  (hewed, 
1  What 


Teacher.    6  ThcLcariiersof  <  hrift 
it  is  to  come  to    Chrift.  muft  be  MEEK.    7  The  Learners 


2  That  Chrift  requires  nothing  but  of  Chrift  muft;  be  humble.  8  Chrift 
tocomctohim,  3  levctai  Rules  to, teacheih  by  his  EXAMPLE. 
be  Obfcrved  in  right  coming  to '^  Wherein  Chtiks  E  X  A  M  P  L  E 
Chrift.  4  Meanest©  Draw  Soules  to  I  is  to  be  followed.  10  Whitkind«f 
Chrift.  5  That  incooiJng  to  Chrift  j  Pattern  Chrift  is,  11  We  muft  noc 
God  would bsye  us  Have  tefped  to  our!  follow  the  fixampk  of  the  World* 
felves.     6  That  there  is  No  REST  ^ 

for  fouls  out  of  Chrift  j  And  the  Rea- !  We  muft  imitate  Chrift  in  M  £  £  K» 
fon$  therefore  >  with  foxne  conclusions ,        N  £  S. 


1  What  Meeknefs  is,  i  Learn  o€ 
Chrift  to  be  Meds  towards  God>  And 
the  Reafons  thereof.    5  The  Drcad- 


from  it. 

Thirdly  J  There  is  fliewed. 

r  The  Reft  Bclccvcrs  have  from' ful  Evil  of  Anger  and  frowardncfs  to= 
^n.  z  The  deliverance  from  the  Law  wards  God.  4  Meeknefs  towards  God 
by  Chift  is.  I  Privatively9  z  PoH-  i  ExempiiHed  from  fcripture  Examples. 
tively^^The  Reft  beleevers  tiave  from  1  $  Meeknefs  towards  Men  which  con- 
the  Burden  of  the  Law  by  cooling  to  j  ^s  in  ordering  Anger,  i  To  the  righc 
Chift.  4  How  Chtift  gives  ReftiObj^a.  z  To  the  right  Time.  5  To 
frcm  the  Burden  of  the  Legal  perfor-  the  reight  meafure.  4  To  the  li^hc 
mance:.   6  How  Chrift  gives  Reft  end  &c.  6  The  fad  Eflfeds  of  Anger, 


I 


from  the  Burden  of  Corruption, 
wherein  is  (hewed  how  Sandification 
aMHolintfs  comes  from  Chrift  only. 
And  encouragments  to  come  to  Chrift 
for  holine^.  S  How  Chrift  ^ves 
Reft    hoia    outwar4     Affli^ion* 


> 


7  The    Excellency    of    MeeJ^ncfs* 

8  Promifes  made  to  Meekntfr. 
p  Many  Vaine  Reafons  and  Pleaes  foe 
Anger  Anfwercd.  la  Exhortations 
to  Meeknefs.  11  ;^|«aa$  to  yet  and 
keep  Meeknefs, ""  '  '-  —  - 

THE 


'Booh  Trinted  by  Peter  Cole,  cirr. 


II 


New  Hooks  of  Mr.  Jeremiah  Burroughs,  And 
NeM^  ©oo/lj  of  Mr.  Sydracb  Simpfons. 


i\ 


( 


X 


THE    THIRD   BOOK 

Chr'tfi  the  Humble  Teacher  of  ihofe  that 
come  to  him. 

Wherein  is  (hewed. 
t  Wbac  Uumilicy  or  Lowlinefsis 
Nor.  1  What  that  Lowlinefs  of 
Hesrt  is  thst  Chrift  would  have  us  to 
Learn  of  him*  i  Arguments  from 
the  Lowlinefs  of  Chrift  to  work  Low- 
linefs of  fpiric  in  Us.  4  The  proper- 
tics  of  an  humble  heart  toward)  God 
?  The  Properties  of  an  Humble  and 
Lowly  heart  in  refpcd  of  Our  felves. 
6  The  properties  of  humility,  inre- 
fped  of  others.  1  It  is  fearful  of 
giving  or  taking  oflfencc.  a  It  gives 
due  honor  «o  all.  3  It  is  tender  to 
others.  4  lt*s  not  needlcsfly  lingular 
from  them.  7  The  Excellencies  of 
Humility.  8  Humility  brings  REST 
unto  the  Soul.  ^  Means  togetHu' 
•  mility 


THE    FOURTH  BOOK 

The  only  Eafig  way  to  tie  avert. 
Wherein  is  (hewed. 

1  The  way  to  H.aven  that  lefus 
ChriftTeachetb,  is  an  Eafic  way,  fix 
Evidences  thereof  x  The  Difference 
between  the  E  A  5  E  a  Carnal  heart 
hith^and  the  EASE  a  gracious  Soul 
hath  in  Religioi.  j  The  Rcafon 
why  fomc  gracious  Souls  complainc  of 
difficulty  in  Gods  waiej.  4  What  it 
is  that  Makes  the  waies  of  God  fo 
Balre.  5-  Confequences  from  the 
eafinefs  of  Gods  waies.  6  Direfti- 
ons  how  we  may  make  the  wtieiof 
God  Ea(ie. 

Mr.Simpfons   New  Books. 

1  Of  Unbeliefs  Or  the  want  of 
readinefs  to  lay  hold  on  the  comfort 
given  by  Chrift. 

^  Not  going  to  Chrift  for  Life  and 
Salvation  is  an  exceeding  grea:  Sin, 
yetitis  PardonabJc. 


THE 

C    O    N    T    E    N    T    S 


OF    THE. 

:Tr€atife  on  fohn. 


I.   I2« 


C 


«•  .- 


Page 

HAP.    I..     The  Scope  of  the  Text.      The   ^hrafe 

of  receivinj^  Chrifky    opened*     %eceinjing  denotes. 

X-  Vajp^'enep 


The  Contents^ 


.^SuL 


I.   / 


Page 
I.  ^afflvenefl.Jz.A  meannefi  ef  condition  in  the%e- 
cei*ver*3»iA  taking  that  rvhtch  b^ore  he  hath  no  ^,4**  tA 
taking  d  thing  with  joy  and  gladnep  of  ^eart,  Th  e 
^oUrine'y  Verfons  that  are  ^eleevers  are  ^ecei- 
qjers  9  and  to  belee*ve  if  to  receive*  This  proved  by 
three  Arguments*  1.  ^aith  is  the  appetite  of  the 
2^en?  Creature.  2.  All  other  aBs  of  ^aith  are 
fuberdinate  to  tijis  of  ^ecei*ving.  3.  iSjythingis 
done  by  ^aith  until  fuch  time  at  it  doth  r  ecei*ve,      i 

Chap.  2»  Applicacion.  ^eleeue  that  to  ^eceiwe  is 
the  principal  Vfe  of  Vaith,  10 

Chap.  3.  life,  2.  ^ut  forth  thSaB  of  Taith. 
^e^leU  not  thhfor  any  other  at^  of  ^aith  whatfo- 
e^ver.  2.  Vut  it  upon  receiving  much*  John,  i.  16. 
opened,  3.  Let  nothing  hinder  this  aU  of  ^aith* 
L  'J^ot  your  fins*  IL  Let  nothing  dtf courage 
you.  ^either,  i.  Qodf  delates. '^orz/  Thefmal- 
nejl  of  your  receipts,  ^or,  ^.Thegreatne^of  your 
vpants.  ^/>r,  4.  The  greatnefl  of  your  receipts* 
IIL   ^fpecially  tak^  heed  ef  refuftng  what  is  offered. 

Chap.  4.  ^y  thh property  of  HFaithy  viz.to^ecei'v^ 
try  vohetheryour  ^aitb  be  true  er  no.  OhjeBions 
anfvffered.  27 

Chap.  5.  life  4.  Then  ^eleenjers  ought  to  behave 
fhemfehes  Oi^eceivers :  And  that  in  thefe  Parti- 
culars :  I.  In  P!?aiting  continually  upon  ^eans  and 
Ordinances.  2.  In  beinghumble  whatever  they  do 
receive*  3.  In  being  comunicative*  life  $.Con' 
folation  to  all  that  have  ^aith.  3  o 

Chap«  6.  VowTaith^eceives.  1*  ^y  an  AH  of 
the  ^nderfianding.  2.  ^y  an  A^,  of  the  Will. 
Vaith  Of  it  it  an  A?i  of  the  Vnderftanding  dothje- 
verall  worlds.  Firft,  It  doth  the  office  of  an  Infer- 
mer,andthatinfeveraUVarticulars.  35 

Chip.  7-  AfecondlVor\{ofn^aithaf  it  h  an  A^  ofi 
the  Vnderjiandingi  viz.  To  perfrvade  the  Soul  to  | 


an 


) 


The  Gontents. 


.'1 


r  > 


X 


Page 

a7iaffenK    <A  third  ppork,^  is  to  perftx^ade  ihe  Saul 

to^o  to  Jefiis  Chrift  for  all  things  repealed  to  he  in 

him-     ^fourth  voorhjf:>  to  h^ep  in  mind  the  thougbts 

of  thefe  thi  ngs  tlms  renj  t^aled.  ^3 

Chap.  8.  kA  fifth  worh^of  ^aitb,  of  tth  an  o4Ef  of  the 

^nderftanding  ii  to  affure  and  certifie  a  man  of  the 

things  already  receifv^d-  ^^ 

Chap.  p.  Aftxtp0orh^of^aitha$  it  is  an  aU  of  the 

'Vriderftanding'^  is  a%eceivingof  Jefm  Chrift  and 

his  ben^efttr.     .An  Obje^ion  anfvpcred.     JlppUcati- 

on.  58 

Chap^  lo.  T/;^0b;e6t.  That^eceiving  of  Chrift  is 

not  an  aU  of  the  Vnderflandingy  for  that  may  be  in 

hypocrites  and  ^nregeneratc  ^erfonSy    Jinfvpered. 

,62 

Chap.  1 1,  ^aith  recei'ves  Chrijtalfo  at  it  is  anaff  of 
the  Will.  And  here  it  hath  a  fivefold  aSf,  j,  ^ 
pioji^  affMion.  2.  An  appronnng  of  the  affent  of 
the  ^nderftanding  to  the  truth  of  the  ^romife.  '  3 . 
Agi^ing  up  itfelfto  Jefm  Chrift.  4.  A  refting  itp^ 
on  Jefus  Chrift,  5.  Ayi  applicationto  it felf  of  ivhat 
is- in  Jefjfy  Chrift,   '  A  Caution.  Application.     70 

Chap.  12.  Ob/edit,  ^aith  be  ing  a  ^^ality,  and 
fo  an  Accident^  canhe  but  in  one  SubjeH,  arul 
therfore  not  both  in  the  ^nderftanding  andthe  WH, 
Anfw.  I.  ^aith  is  one  Aggregation.  2.  That 
habit  which  is  in  one  faculty  formally  may  be  in 
divers  by  diffufion..  k'^^l^^^^'^on.  ^y  this  try  whe- 
ther you  have  true  Vaitb  or  no.   An  Objetiion  An  • 

fvoered.    .^  .^    "^!'i"^:  ri-vi'; ' v/;;j-:'^^*^'    73 

Oup.  13.  Itfjetmp^rp^dmanthaihath  ^dith  Cat 
confidereh  under  the^otion  of^ceindng  )  dotfy  dif- 
cover  it  fijf  in  jthefe  particulars-  '  I.  *He  is  dayly 
purging  out  CO  f^!uptimsy : that  there  may  be  room  to\ 
r-eseive  J^fi^  Cprift^  particularly •  i»  Confidence 
in  the  ^/ejfe. :  %,  Li^ngbj/ferife^:  II*  ^^  nutd> 


TKe  Contents. 


Page| 

in  Grayer-     HI*  Tie  is  notfatiffied  til  he  obtain  all 

vphicb  the  ^romife  is  ingaged  for,     L  F.  Helaies 

hold  on  every  intimation  that  may  give  hope^    and. 

thereby  n  raided  to  great  expeUation  86 

Chap.  14.  'further  Application  of  the  Toint.  Thk 
fheivs  a  necejjity  of  ^aith.  An  Obj^J^ion  from 
2  Tim.  2.  13.  Anfwered.  AnObjeliion  fromthe 
difficulty  of  Relieving  anfwered*  incouragd  your 
felves  to 'Relieve*  And  to  that  end*  i.  Confider 
the  many  andgloriom  things  that  are  to  be  receiv2d, 
2.  ^e  convinced  that  you  cannot  live  nnthoiit  thefe 
things  vpJAch  ^aith  helps  to*  3.  Confider  thefe 
things  are  to  be  had  only  by  ^eleeving*  4.  Lay  the 
command  ofQod  upon  your  Souls*  Several  ObjeUi  - 
ons  amfwered.  gz 

Chap.  15.  Receiving  denotes  ^ajjlvenefi.  This  pro- 
ved as  tobeleeving.  L  In  that^aith  is  not  of  or 
from  our  felves,  IL  In  the  very  aU  of  ^aithy 
vpbereunto  voe  are  inabled  by  Qod,  vpe  aU  as  little 
aspo[jrbly  can  be*     This  appears  if  you  confider. 

1.  The   oppofition    which  is  in  us  to    ^eleeving. 

2.  The  Mature  of  ^aith  it  felf*  And  that  as  it 
is  an  aU  either  of  *  i.  The  %)nderfl:anding.  Or, 
2.  The  Will*  3.  TVhoare  beleevers.  4.  %venthe 
Saints  arefenfible  of  a  power  making  them  to  be- 
leeve*  '  106 

Chap.  1 5.  Though  ^aith  befmall. yet  it  makes  us  the 
Sons  of  Qod.  120 

Chap.  ly*  ^aith  confider ed  in  its  lopoefi  degree,  I. 
Asinl^?e^nderfianding:  axidfoitis*  i.  Atten- 
tion. 2.  Inquiry.  II.  As  in  the  Will :  and  foy 
I,  It  is  accompanied  vpith  much  fear*  2.  It  is 
carefuU  and  folicitons  for  the  thing r  of  this  Life* 

Chap.  iS  Receiving  denotes  a  m?ann^fi  and  loivnell  ■ 
of  Condition  in  the  Receiver*  And  in  this  fenfe  \ 
\Faitijis  ^^\eceimngy  vpbetJjeryou  confider  itaciwg' 


The  Contents. 


Page 
intheVnderftanding^  or  the  Will.  129 

Chap.  19.  liojvtheltfeof^aitbhfaidto  be  mean. 
Firil,  If  compared  voith  any  other  h}nd  of  living 
voel:  I.  ^f  compared  with  the  life  of  Ad<Lm  in  in- 
nocency.  2.  Compared  voith  the  life  of  Qlory.  Se- 
cond ly,  If  Compared  with  any  other  l{ind  of  living 
by  ^aith.     An  Objection  anfvfiered.  135 

Chap.  20.  Application.  The  ^eafonvohy  ^elee* 
vers  are  tempted  to  ^ride.  Where  there  is  true 
^aithi  there  h  humility  of  Spirit :  And  that  k  ma- 
nifefted  in  four  Canicular  f.  1.  In 'Mode^y.  2. 
in  a  fenfe  ofitr  own  Condition  before  Qrace,  3 .  In 
an  acl^towledgment  of  all  that  is  in  a  man  to  be  from 
Qod.  4.  hi  mahjng  a  man  wary  and  faithful!  in 
the  ufe  of  what  he  hath  received.  138 

Chap.  21.  ^^ceiving  denotes  ta^ng  a  thing  with 
joy  andgladnefi  of  heart '^  and  fo  ^aith  is  Recei- 
ving.    An  Ob]eU.  anfwered.  144* 

Chap.  22.  ^aith  accompanied  with  joy  and  delight  : 
and  that:  1.  As  an  A&  of  the  Vnd^rflanding. 
2.  AsanAUoftheWiU.  151 

Chap.  23.  The^at:ireoftrue^aith  in  a  willing' 
nefitobelievey  appears  in  thefe  Particulars,  i.  In 
lovingtoheartheDoBrineof^aith.  2.  In  a  de^ 
fire  and  longing  after  Chrijl.  ^.  In  a  high  efteem 
ofjefus  Chrijt.  4.  Infuffering  itfelf  to  be  wrought 
^pby  Qod  to  Jefus  Chrifi.  5.  In  gladly  parting 
with  its  confidence  in  any  thing  but  Jejus  Chrifi, 
6,  In  that  its  joy  is  fully  wh&n  it  comes  to  h^ow 
that  it  hath  by  ^aith  received  Jefus  Chrifi.  155 

Chap.  24.  Reafons  why  the  Soul  mufi  be  witiing  to 
receive  J efiis  Chrifi.  j.  ^y  this  true  Qr ace  is  di- 
flinguijhed  from  that  which  is  not  true  but  only  like  t§ 
it.  2.  ^y  this  the  murmuring  and  corrupt  dijpining 
oftheSoulisfilenced.  3.  ^ail^.fisnotfavinptiUit 
be  willing.     4.  The  Soul  muft  refi  in  Chrifi  fe  of 

t9 


The  Confcnts. 


to^eel{helpnoriehere  elfe.  °^  j 

Chap.  25-  Application.  Tbentberearebutfet^qiJ 
fi'vers^  7e(M  Chnfl.  Tlr^  yf,  concerns  three ' 
^ru'I^u^"'^''     '•  ^"'^  '^  ^^  «"*  receive  Jefi^ 

thnft.  When  delaief  argue  unvpillinPneB.         .f.,g 

V?'  'i^'i   i^'^'^'^t'^'f^P'^fi'^^'^ot 'Receiver/of 
Jefus  Cbnfl,viz.  Such  a,  donot  gweJefi^Chrii 
that  place  m  their  heart  u>hich  iffittinfforhim 
There  are.  J.  SomethatentertatnJerusChrmonh 
m  their  Taney.  Ofthefe  there  are  twi  forts!"  Such 
^ entertain  JefusChriji  only  under  the^etaphorsl 
and  %eprefentattons  by  n>hich  the  Scriptures  Z\ 
httnforth.   2.  Such af  entertain  him  only  La  ch& 
pomor'Denrinein^etigion.  11.  SoJetbJemt- 
t^mjefus  Chrtflonh  m  their  under jiandZTa^d 
^afbningf.  HI.  Some  that  do   indeed  entrtam 
him  m  their  affeUronr,  butnotfuitable  tohhexcel- 
lency.  The  Conclufion. 


Sl£^i 


^•l^--^gi.l^^ 


CO 


THE 

N  T  E   M 

Of  the  Tread  fe  of 

COVETOUSMESS 


T    S 


V^ 


P; 


ThelioS!     ''f'"  '''^^"'^'  'f  '^'  «""  "^ 
[iake  heed_and Beware  3 glojfd  Jp<^: . 


I 


^ 


The  Contents. 


I.: 


r  ' 


•rv 


Page 
Covcteoiifjiefl     coijldcred      more      giimrally     ju ' 

three  ^artiadavs.  ^lorejiriEUy  and  fptciall}  and 
fo  it  is  a  defire  ofbwvwg  7nucb  arijin^  from  an  mi- 
contciztediiefi  jx>ith  a  mans prefent  cohiditiony  tbQugb 
he  would  not  by  any  other  then  lawful  mcanr  mjid 
or  better  iu  211 : 

Chap.    2.    Ttvo  %eafons    of  the  VoUrine.    I,  Jbe\ 
Qreatnep-        il-     T^be  V anger oufnefs  of  tbif  fin.  j 
TheQreatmP  in  five  things,  i.   A  Spiritual  fm. 
2.     O'verfpreading  the  rvbol  man.     3.     Direcily 
oppoftte  to  the  common   nature   of  Qodltnefs  and  * 
Religion.  4.  T^be  Womb  and  Seed  of  all  fin.y  the 
Q{ootandCaufe.     A  Sin  may  be  the  Caufeof  fm 
four  waies.As  it  is^the  Caufe  ofQods  voitbdr awing. 
As  one  fm  inclines  the  heart  to  another.     As  it  ad- 
minijlers  matter  to  another.    As  it  is  a  Parent  and 
%ider  oa)er  other  fins.     5*   The  fmfuhiefi  of  this  fm 
appears  in  the  ba^eneji  of  it.  222 

Chap.   5.     Tbefecond^eafonisthedajigeroufnefiof 
of  this  fm  J  it  being  Firft,  Hardly  to  be  anjoided. 
Secondly,    Difficultly   Cured.     Some  things  in 
Scripture  faid  to  be  eafic  to  ^ody  Some  things  hardy 
Some  things  that  are  bnt  pofftble  unto  Qod*         233 
Chap.  4.     Ufe  i.     follow  your  Callings,     life  2., 
Seehjhe  kingdom  of  Qod  and  his  right joujnefi,  and 
other  things fi) all  be  added,     life  3.     Let  all  your 
care  be  for  eternal  life  to  be  rich  in  Qod.  life  4.  Tou 
fl)aU  ha've  all  the  things  of  this  life  that  are  needfully 
if  you  wil  loo\\after  (^ race. Qodly  men  nearer  want, 
but  when  they  cannot  be  contentto  be  a  Q od's  difpofe. 
Ufe  5.       Se^  your  life  lie  in  Qrace^  not  in  Riches. 

-24l 

Chap.  5.  Ufe  6.  ^elee^'e  there  is  fomthing  to  he  feared 
more  than  to  be  defired  in  abundance.  Twa Signs  i  0 
to  prove  that  men  do  not  believe,  there  isfucb  danger 
in  Covetoufnep.     i .  H^ecaufe  meif  comefo  ?iear  "the 

"  occafwns. 


zti 


The  Contents 


occafwnf.     Ob;edh  'May  not  a  mantakeanofhof  \ 

can  tn  the  tbings  oitb^  world.     2.  'BecaJ.\T 
place tbeirhappinf  in  Richer.     Tvro  rtn^^sZ^^  ' 

fe      '  •    Va^}'''^  "'''''  fl^-y  could  do  more  f or 

tmvphh.  ^  ^^'''^'  '"''"•^  '^''^  "'^•"'''■'  ""'*'  '''^y 

Chap  e!  Ufc  7.  mortifieyourd^ftre  after  ^it!, 
and  abundance,  flay  it  in  the  fir ji  motion  toVarZ 
n.  Wotin^er  oftP^ofortf.  Tirft  :  Sj^ch a,  are  ta- 
ken out  of  the  Armory  of%eafon.  I.  Tour  haplintu 
dves  not  he  in  any  thing  that  does  belong  to  tbllS' 

end  ,1  god.     II.  "^ou put  a  greater  giory  a4 ex- 
ceUency  upon  thmt  than  does  belong  to  thm.  m  (TV 
ches  are  not  d^ftrahle.     i .  Qod  hath  not  made  them . 
to  that  ertd  to  make  men  happy.  ..  <Defires  after  bZ 

^iT/r  /*•  ^'fy^'^inotfatisfi,.  s-ThereiZ^ 

pleafure  m  them  vehen  we  haiie  them.  ,  "^ 

Chap.  7.  The  fecondfort  ofmoti-ves  arefucb  as  are  ■ 
t^enomoftheJcripture,Tbdt  Cals  Cov^tofrneCr' 
Idolatry,  Adultery ^  Enmity  agamfl  God  &r  wl  1 

things.  A  pariicularre-inforcementoftl^exhn" 
mau"^  ''^''''''''''^'''^"P'^'^kodlr,up'- 

Chap.  S.    C0veto»(i>efi hard ^0  bed:rcoaM>redr-bm^.^ 
j^rnualfm  and  lying  fo  neer  upon  the  blTrfof 

VaV  f'fr^^','^or,ethatfermes  contraryZ 
CovetoufneJS,  andyet  the  w.an  be  Covetous.  Jho^.l 
themdfeemcsto  beagainftCovetoufnefi,  amanm!. 
l>e  Covetous  in  defiring.  '    i>'i-"anmuy^ 


M 


The  Contents. 


i 


Chap.  9.  Wales  for  dif cover y  of  Covetoufnefi.  In 
QeneraU^  ^ore  Particularly,  i.  Tie  that  hath  a 
quicksand  acHteund^rlianding  in  the  matter f  of  this 
life,  but  if  really  dull  as  to  (pirituall  things,  is  a  Co- 
n)etous  man*  ihe  %eafons  of  this.  An  ObjeHion 
tAnfwered,  2.  Ihetriallof  our  ajfeUionstothefe 
things  is  vohen  (jod  cats  us  to  part  with  all-  3 .  lie 
is  Co<vcto^  tvho  tah^s  all  oppertunities  of  getting, 
and  tvho  is  having  and  craving  in  his  Spirit*  An 
Objd^ion  Anfppered,  27$ 


-'    ^    '{ 


A 

TREATISE 

FAITH 


I 


1^1 


JOHN,  I. 

To  them  that  recetVed  him  ^  to  them  he  gave 
power  to  become  the  Sons  of  Qod,  eVen 
to  them  that  be  leeVe  on  his  Ma?ne. 


C  H  A  P.   I. 

The  Scope  of  the  TexU  The  ^hrafe  of^eceivin^ 
Chrift,  opened.  G\eceiafing  denotes ^  t  Tajjpve- 
nefi.    2   A  meannefiof  condition  in  the  ^eceia^er, 

^  3  A  taking  that  which  before  be  had  not.  4*  A 
takjng  a  thing  voith  joy  andgladnefl  of  heart.  The 
TDotfrine  j  ^erfons  that  are  ^eleenjers  are  f?\e- 
cein>erf  ;  and  to  helie've  is  to  receinjc*  Thh  pro- 
^j^d  by  three  Arguments  :  i.  ^aith  is  theappe^ 
tite  of  the  %ev)oCr mature.  2.  Ail  other  aUs  of 
^aitJy  are  jtthordinate  to  this  of  Receiving. 
3.  'l^otbhig  js  done  by^aith  until  fiichtime  of 
It  dolh  receive. 

THele  Words  are  an  Argument  to  prove  the 
Eternal  Qod  head  of  efus  Chrift,  becaufe 
thc£€  that  do  receive  him,  are  made  the 
!  ,j  ;         Sons  of  ^od,  and  have  iuch  a  dignity  and 
preheminence,  or  prerogative  thereby,  as  none  but 
i         -  c_ §od 


I 


f  w 


If-' 


I 


[     I        Faith^  or  BelU'-ving  is  receiving  Chr'tjl .        [ 

iGodcanbefl-ow.     My  intent  in  ths  Text  is  only 

[co  op^n ihz  phrafe  ot receiving  ^luiit, as  it  is  Syno- 

jnimousand  n^ade  all  one  wich  belecving  on  hinu 

A?  niuny  as  received  him.  As  n^any  as  believed  oa 

his  name  fcave  this  power,  to  tecome  the  Sons  of 

God. 


Firft  :  In  general!.  Receiving  notes  pafTivenefs, 
or  being  chj:  fubjeCt  of  a  thing,  As  cloth  doch  re- 1 
ce.ve  a  coloi:  which  is  puc  upon  it,  and  is  not  nacu- 
rall  or  proper  co  it.  and  as  the  Earth  receives  the 
feed  that  is  put  into  it  by  the  hand  of  the  Husband- 
man. 1  h?re  may  be  an  adl  in  receiving,yet  Pvcceiving*' 
doth  principally  notepaflivenefs ;  becaufc  that  ait 
is  anoid.^r  of  nature,  either  after  receiving,  or  clfe 
Pveceiving  is  c  he  complement,  or  that  unto  which 
c-hefame  adl  tends.  As  a  graft  being  puc  into  a 
flock,  the 'itock  elofeth,  with  the  Giaf-:  by  vertue 
fromitsfelt:  So  we  having  the  Grace  of  l^aich  in^ 
fufed,  wealfodoadhece  and  cleave  unto  God.  Or 
as  in  receiving  mony,  th.re  is  an  acountincj  of  it,  but 
that  accounting  of  ^c  ferves  only  ro  takj  it  ''uto  pof- 
feffion.  So  it  is  here  alfo.  There  ^?  fomthlng  the  foul 
doth  in  receiving,  bu.  t  tci.d  only  to  ths  end  that 
it  may  b=  poffefIc.iof  jefus  unnit  and  of  nis  me- 
rits.. 

Secondly:  A^  there  is  a  paflivenefs  in  Receiving 
t-o  be  noted*,  So  'n  receiving  there  is  a  meann.fs  and. 
andlown  fs  of  cjr.dition.  It  was  an  Apotheg  .  e 
orufuillfpeech  of  our  i^ord  (  as  ic  feems  by  the 
Apoil le  )  i  o  fay.  It  is  better  to  ^ive  than  to  receive 
Acts  20.  3^.  ihat  i9  better,  more  honorable,  n>ore 
commendable.  Ke  that  gives  thj'  lead  gift,  hath, 
more  honor  than  he  tha^  receives  the  greateft  k  nd- 
nefs.  Andas  ifhall  ihew  you  afterward*  in.  rc- 
^^ard of  rhe  profii  of  belee^Mng,  it  is  very  great/; but 
jfl.regard  of  the  m^anner  of  Leleeving  it  is  an  ab^fe- 

RitlK 


And  receiving  Chrifty  ishelie^big. 


ment  unco  man,  A  denial  even  of  hi^ rcafon for  che 
ceftia lony  fake  of  Chrift-.  But  thofe  arenoc  the 
things  which  I  hirend  principally. 

!      Thirdly:  in  Receiving  there  is  a  taking  to  one^ 
felf  chat  v/hich  bcfof  e  he  had  not.  As  a  man  receives 
niony  which  before  was  ou  of  his  hands  -,   by  being 
received  ic  coaies  into  his  poflefrion,  and  is  his  own. 
And  in  this  fcnt'e  you  thai  rind  the  word  [fBcxeinjt'd  ]| 
Hied  in  che  Scripture  in  "Heb,  1 1.   39.     AH  thefe  ha- 
flung  olytained  their  good  report  through  ^aith,    recei- 
*vedrwt  thepromife^  Received  it  not,  chat  is,  they  faw 
iioe :   they  were  not  made  actually  partakers  of  the 
;beaefitsof  Chrift  being  in  the  fielh  j  Although  that 
'  they  had  the  advantage  and  prorit  of  his  underta- 
king for  them  with  the  Father  :    They  Received  ic 
noc,  chat  is,  they  were  not  adtually  partakers. 

'      Fourthly,   Receiving  notes   the  taking  a  thing 
wirh  joy  and  gladncfs  of  heart.     As  the  Text  faith, 
in  Ift'i?.  13.2.  There  tvaf  fame  that  did  receive  A)igels 
,  unavpaies.     Ic  being  (  you  know  )  a  phrafe  that  k 
'  taken  from  thofe  men  that  do  bid  welcome  their 
gueftsor  friends.      And  fo  Stephm  prays  in  than 
language,  Lord  Jefus   (  faith  he  ).  receive  my  Spi- 
rit.    Hcdorhby  his  faith  apprehend  Jefus  Chrift 
landing    in   the   door  of  Heaven    (^^s  Abraham 
ftoodinchedoor  of  the  Tent  )  and  praies  him  to 
'  be  p leafed  and  not  pat's  him.by,.  but  to  receive  him 
that  he  may  lit  down  and  eat  and  drink  in  the  king- 
domof  God. 

.  Thefe  two  latter  clrngs  are  thofc  which  princi- 
pally 1  intend  to  fpeak  unto  ill  this  point.  And  if 
you  look  into  the  words  of  my  Text,  you  fhal  find. 

Firft,that  the  perfons  that  are  Receivers  are  Belce- 
vers.  ^or at mt^^7^ (faith  tiieTexc)  of  receinjed him,  to 

c   2  them 


■ 


S9> 


f  ^ 


-4- 


4.      Faith,  or  ^elee^lng^  is  recei'X>lng  Chriji ; 


I 


Docft 


them  beg  J^njd  power  to  become  tJjs  Sons  of  Qodjsven  to  <*# 
many  as  bdee<ve<mhif  name.  All  they  thac  received 
him,  beleered  on  him,  and  all  they  thac  beleeved, 
received  Chrift  :  They,  and  none  elfe.  They  are 
the  fame  perfons. 

Secondly,  you  may  obferve  (  which  is  the  maia 
thing  I  intend  )  that  Beleevers  and  Receivers  are 
not  only  one  and  the  fame  perfons :  ^iit  to  beleevs 
if  to  recei've  y  and  to  receive  ChriJl  is  belceve  on 
his  name.  What  in  the  beginning  of  the  Text  is 
called  receiving  of  him,  in  the  end  of  fhe  Text  is 
called  beleeving  on  his  name,  the  fame  perfons  in 
the  fam.e  aft  that  in  the  beginning  of  the  verfe  are 
faid  to  receive,  are  in  the  latter  end  of  the  verfe 
faid  to  beleevc  oh  his  name.  They  nmfl:  of  neceffi- 
tybebut  divers  expreffions  of  the  fame  Aft,  for 
thisreafon:  Bccaufe  other  wife,  if  you  make  them 
two  diftinft  afts,  a  man  may  receive  Chrilt,  and  yet 
not  beleevejanda  man  may  beleeve  on  Chrifl:,8cyec 
not  receive  him.  It  is  impoffiblethatChrift  fhould 
be  received  but  by  Faith,  and  it  is  impoflible  a  man 
fhould  beleeve  on  the  name  of  Chrift,  and  not  re- 
ceive hnii.  The  manner  of  fpeecli  is  fuppofed  to 
be  a  Caldeifmc,  or  a  propriety  among  the  Caldees, 
who  make  it  all  one  to  beleeve  and  to  truft.  And 
upon  this  now  (hall  1  faften  a  I'tcle  while. 

Faith,  I  fay,  it  is  a  receivinf;  of  Chrift.  As  many 
as  received  him.  There  is  fomthing  to  bereceiv  ed 
for  beleeving.  In  i  Tef.  i.  9.  ^ima)iri^tbe end  of 
your^aith^  the  fnl'valion  of  your  SouU*  A  man  fhal 
be  faved  for  his  faith,  as  well  as  rewarded  for  his 
fuff^rings  or  any  other  aft  of  obedience  and  obfer- 
vance  unto  God,  a  man  ihalbeas  well  rewarded  at 
the  laft  becaufc  he  hath  much  of  God,  as  bccaufe 
he  hath  done  much  for  God,  indeed  he  doth  moii 

for 


■   '■  ■-"■  .....  .  .  ■-       ■ . 

jfnd  rectinjing  Chri/i^  is  (Belee^ing, 


for  God,  that  receivs  aioft  from  God.      He  chat 
goes  on  truft  with  Chrift,andreceivs  any  thing  of 
him,  ihall  be  rewarded  for  his  receiving,  rewarded 
for  his  gain  and  for  his  getting.     Ofb;rfulnefi  haqjn 
we  received  Q  race  for  Gr  ace  ^  John,  i.  i<^.  ^orQrace 
chat  is,  becaufe  we  have  one  Grace,  we  (hall  have  a 
nother'untilwecome  cobe  full.     That  word    aVl-, 
cranflated   [,for'^    is  as  much  in  the  Scripture,  as 
[_^ecdu\e']    in^ph.  5.  31.    'For  this  caup.  dvnrH'-H; 
f})aU  a  man  kanje  his  ^Father  and  ^lother  and  fljall  he  '. 
joynedimto  his  Wife^ ,   The  fame  word  may  be  ren-  | 
dred,  ^orihis  caiife,    Becaufe  God  hath  given  us, 
one  degree,  he  will  give  us  anoher  :    Becaufe  he 
hath  fliewed  us  one  kindncfs,  he  will  with- hold  no-  j 
thing  that  is  good  from  us.     Among  men,  he  cha:  ' 
rake^upon  truff,  binds  him.felf  ton  akereturn  an^ 
to  pay  igam  :  But  he  that  trufts  God  makes  God 
a  Debtor  to  him.     It  maybe  that  thou  accounteft 
it  a  prefuniption,  that  thou  beleeveft  *,  But  God  ac^ 
conipts  it  fervice  :  And  of  all  fervices  it  fhall  not 
be  unrewarded,  but  have  the  fulled  and  large fl 
meafure,  becaufeof  all  fervices  it  is  that  which^is 
moft  humbling  and  felf  denying  of  the  Creature. 
But  of  that  by  the  way. 

As  there  is  a  receiving  fomthing  for  beleeving, 
fo  there  is  a  receiving  in  beleeving.  Faith  it  felf 
is  a  rece'ving,  as  eating  is  a  taking  of  wh.^c  may 
nourifh  :  And  buying  or  pofTeflion  is  a  receiving 
an  inheritance.  So  you  fhall  find  that  Faich  is 
compared  in  John  6.  52.  to  eating  and  drinking. 
And  to  buying  in 'E/^i.  55.  i.  SomrJ  res  its  an  hand 
chat  laies  hold,and  wil  not  lee  go  the  thing  which  ic 
hath  ',  and  to  the  being  poffeffed  of  an  inheritance. 
Chrifl  receives  all  from  the  Father,  and  Faich  re-? 
ceives  all  from  Chr'ft.  All  comes  from  the  Father 
into  Chrift  as  into  a  Fountain,  and  Faitii  fetche  h 
all  from  chat   Founcam   into  us    as    into   Itiler 

meafures 


P«*«te^M* 


5 


t-*  1* 


1 


'6     "  haith^  or  Beliea^big  is  recei'vin^  Chrifl ; 


mcafures  or  cifterns.  Jefus  Chr ift  is  che  Treafury 
and  Faich  eels  out  of  him  what  the  Soul  hath  need 
ofi  as  Chrift  is  made  between  lis  and  God,  fo  faith 
is  JL^ivcn  to  this  end  chat  Chi  ift  may  b.^  mad?  what- 
ioever  he  is  unco  us.  'lliac  therhing  1  aim  at  may 
yec  be  more  fully  and  plainly  known  to  you.  ^ 

Faith  ind-ed  In  the  Scripture  is  fom.times  expref- 
I  fed  by  Working  but  th:  Text  laith,  it  worker  by  Loi^c. 
I  Qal.  5.  6.  that  is,  It  doth  fet  love  on  a  flame  aud 
!  makes  a  man  to  have  an  indeared  efteein  of  God, 
{and  an  undervaluing  of  hia.felf ,  and  every  thing 
!  which  he  hath  for  his  fake.     Faich  doth  work,  but 

it  is  by  the  hand  of  love.  Euc  now  look  on  raith 
;inicfelf,  And  fo  ics  aiccciving.  Hay  it  is  a  re- 
icerving.  Its  a  having  and  ciaving  giace,  v/h'ch 
j  willalwaies  begetting  and  wil  never  have  enough. 
i  When  it  is  filled,  it  is  hungry,  and  like  chQ  barren 
I  Womb,  andthe  earch,  and  the  grave,  icftil  cries, 
I  Give, Give.  And  tor  this  you  fhall  find  the  Scrip- 
:  ture  very  cleer.     John  1. 1 1.  'He* c.un:!  to  his  owriyand  i 

his  ovon  received  him  not^  that  is,  tliQy  did  nor  apply  j 

him  unto  chemfelves  as  the  author  of  their  falvati-  ! 
'  on,  as  the  Mefliah  which  was  promifed.  In  2  Cor.  ' 
^6.  I.  the  Apoftle  cals  beleeving,  the  recdnjiyig  of  the  \ 
.  Qrdce  ofQod.  When  he  would  fet  forth  che  unbe  ■  t 
I  lief  that  is  in  men  naturally,  he  faich,  the  naturaU 

man  receives  not  the  things  of  Qodi  in  i   Cor,  2.  14* 
i  u^syouhavJ  received  Chrifi:  Jefus  ^  fo  tvalk^  in  him.  \ 

CoL  2.  6.  that  is,  anfwer  your  Faith  with  works, : 
;  let  your  life  be  anfwerable  to  your  hopes,  and  to^ 
'  theftate  y  ou  are  brought  into  by  beleeving.  I  may  ' 
'  quote  many  other  exprefTions  to  fhew  that  Faith  is  j 
'  a  receiving.  But  thefe  rhallfcrvc.  I  wil  only  give  j 
,  a  three  -fold  Argument  or  Demonftration  of  it,        ,' 


Frill,  All  that  have  Faith  in  any  degree,  have  de- 

fires 


i  ^nd recei'vin^  O^^^fiy  ^ helieo/'mg. 

fires  and  longings  afcer  Jcfus  Chr  ift,  and  the  things  ■ 
of  him.  Faith  icsanappecice  inthe  new  Creature  j 
whereby  it  craves  and  hungers  afcer  Jefus  Chi  ill  j  \ 

and  his  benefits,  and  therefore  you  fhali  find  ex- i  j 

prefly,  that  Faith  and  praying  unco  God  or  dciiring  j 

afcer  him  are  made  all  one.     "^om.  lo.  11,12,13.1  \ 

In  vcrfe  II.  the  Scripture  faith,   Whoever  bdee^i/eth]  \ 

onbimfl)aUnotbeaJhcini^d>     For  marke  it,  T/?ere;;^'  ; 

no  difflirence  between  the  Jjtvand  the  Qentile^   for  the  j 

fame  Lord  over  d^l  is  rich  umo  all  ih it  call  upon  him.  ! 

^or  vcbofomierjhjl  callupon  the  name  of  the  LordfljaU 
befaved.-ii  fay  if  you  compare  verfe  11.  with  ver.  12 
and  1 5.  Faith  aud  calling  on  the  name  of  the  Lord.  1 
arc  al  one.     For  the  Apoftle  proves  chat  there  is  no  [ 
mail  that  doth  beleeve,  but  he  fhal  be  faved,  by! 
this  ^  That  there  is  no  man  that  cais  on  tht:  name  of 
the  Lord  but  he  fhall  be  faved.      Thofe  that  have 
attained  unco  the  greacefi:  degrees  of  Faich  their 
mouths  are  fulled  of  compla  ncs,  &  their  Souls  fi.1l.- 
leftof  fighings  b^caufe  of  their  wants. Their  praiers 
are  Lord  incrcafe  our  Faith.     And  not  only  fo,  but 
when  they  have  prayed,  they  cannot  be  quiec  un&il  ^^kr 
fuch  time  as  they  find  it  encreafcd  and  the  fruits  of  I7*  5 
it  in  them.     In^/^ff.r,  26.7.  it's  faidchac  the  Pacri.  ^ 
archs  hoping  to  come  to  Heavcn^did  Uiftantly  ferve 
God:   That  woid  cranflatiid,  injiantly,   is  inthe 
Greek  Ivhr^PHf,  that  is,  they  did  as  bne  doch  who 
flrerchesouthi  L.felfco  get  a  thng  which  hehach- 
much  ado  to  lay  hold  on,  buchadiachcr  h  >ve,than 
any  thing  that  he  hath  in  his  hands.     Such  a  kind 
of  deiire  was  inrhe  Patriarchs  afcer  Glory.  Inborn. 
8. 19.  the  '\poftle  cells  you  of  an  earneft  exped:a-  i 
tion  that  is  in  the  Creation  for  the  n  anifeftation  of 
che  Son-^  of  ^od,  that  they  may  be  freed  from  their  1 
imperfed^on<?,and  be  like  their  Head    efusChrifti  j 
<P^.vr  profeffech  chat  hedefires  to  be  wich  thrift  i 
/  J<»fus  •,  that  is^he  profeiTcLh  ic  as  one  thac  muftei- 


1: 


8         Faith,  or  Belie^mg  is  recei^ain^  Chrifl . 


cher  have  his  mind,  or  muft  die.  Thofc  chac  have 
the  leaft  degree  of  Faith,  are  alwaies  craving  after 
Jefus  Chrift  •,  they  are  never  well  buc  when  they 
are  receiving,  ^aul  m  AUs  9. 1 1.  U  faid  to  prayj 
Go  (faith  God  to  AriLimai)  upco  ^aid^  behold  be 
prayeS'  He  did  other  things  befides  prayer  5  he 
was  fenfible  of  h' j  fm,  and  attti(!i"cd  in  his  confcience 
for  goJngagainft  Jefus  Chrifl^  buc  the  Text  men- 
tions nothing  hut  this.  That  hepraies  i  becaufe  that 
was  it  chat  al  the  bitcernefs  of  lin  was  a  means  unco, 
and  that  which  he  was  eminent  in.  And  allthac 
^aiil  deitred  was.  That  God  would  give  him  Chrift 
although  he  had  done  what  he  could  to  crucifie  him 
again  in  his  members.  As  the  love  of  che  world 
makes  a  mail  co  befcraping  and  gathering  together 
by  any  means,  although  it  be  never  fo  vile.  ic''s  no 
matter  what  the  thing  be,  fo  it  brings  in  gain  co  a 
worldly  man.  So  it  is  che  proper  work  of  Faith 
to  make  a  man  look  for  Jefus  Chrilt  in  all  Ordinan- 
ces and  Duties.  That  is  the  penny  which  it  fweeps  j 
the  houl'e  for,  and  fearcheth  every  duty  for.  Now 
th'is  defire,  it  comes  from  Faith*  For  what  raakesj 
any  man  deiire,  but  hope,  and  the  knowledge  off 
th.,*  excellency  of  che  things  hoped  for :  Both! 
which  comes  through  believing.  Ihac  is  the  firfi 
th'ng.  All  than  have  Faith  deiire  to  receive  Jefus 
Chrffl  and  his  benefits,  and  therefore  the  Aft  of  re- 
ceiving is  the  principal  aft  of  Fait  h. 

I  Secondly,  All  other  Afts  of  Faith  are  fubordi- 
/  nate  to  this  Aft  of  receivug,  and  done  in  reference 
I  to  receiving.  You  have  heard  that  Faith  hath  di'- 
Ivers  .-s.fts.  ,It  takes  Gods  word,  and  receives  his. 
Teftimony,  even  when  it  fees  no  reafon  to  expound 
the  thing  that  is^fpoken  of  *,  but  the  End  is,  chac  icj 
may  receive.  I  know  whom  1  have  crafted,  and' 
I  that  he  is  able  at  that  day  to  give  unto  me  what  I' 

hdvc 


and  ^ce^ing  Chrijij  is  BelieViu^. 

have  coinmitcedio  hi:u.     A.s  a  man  cakes  the  word  f 
of  a  man  to  this  end,  chac  he  may  be  Cure  not  co  mif  5  | 
what  is  due  co  him  :  So  chis  man  cakes  che  word  of  ^ 
God  and  che  Teftimony  of  God  only  in  order  co  be 
made  a   receiver  of  che  things  promifed.      Faith 
that  doch  unice,  Chr id  dweis  in  our  hearts  by  faith, 
biic  chac  very  a^  of  union  is  co  chisendj  chac  fo  all  | 
Chr ift  may  be  ours,  ^j?/j.  3.  17.      We  do  buc  couch  I 
him,  chac  to  vertue  may  come  cut  from  him  into  us.  j 
Faich  makes  a  man  dependanc  and  hanging  upon 
God,  buc  ic  is  only  rhac  fo  a  man  may  ingage  che 
Lord  CO  give,  and  he  may  receive.     As  a  man  comes 
CO  one  and  faith,!  will  cruflto  you  for  fuch  a  d^bc 
acfuch  acime.chacfohemay  fee  chac  he  doch  not] 
only  expeft  it,  buc  chac  he  doch  him  double  injury 
if  he  doch  noc  give  it  him.  Faich  accrad^s  and  draws, 
buc  chac  is  only  chac  che  foul  may  receive.     Thac  is 
che  fecond  R.eafon.    Faich  is  a  receiving  Grace,  be-  ^ 
caufe  al  the  Afts  andOperacions  of  k  are  in  ord^r  ' 
to  receiving.  | 

Thirdly, :  llncil  chis  aft  of  Faith  be  done,  Faith  | 
can  do  noching.      Nothing  can  be  done  by  Faitji  ' 
uncillfuchcime  asic  doth  receive.     Faith  purifie"  • 
che  heart,  t/^f^/  15.  9.  Ic  makes  che  whol  converfa-  • 
cion  lively.     JVe  dolwdby  the  ^a'ltb  of  the  Son  of  I 
\Qod,  Gal.   2.  20.   Ic  makes  a  man  overcome  che  1 
I  world,  and  all  the  corrupcions  chac  are  in  the  world"} 
{  and  the  evill  on'!  co  boot,  i  John^  ■) .  4.    This  is  the 
t  'viUoryvoherhy  ye  onjercomi  the  worlds  en^enyonr  faith, 
j  He  chac  is  born  of  Gad  overcomes  the  wicked  one. 
I  But  mark  it.  As  water  isiirfbpuc  into  che  Ciftern 
j  before  it  flows  forth,  And  as  che  earth  fir/l  receives 
che  feed  before   ic  iDrings    forch  meac  for  him 
by  whom  ic  is  dreiled  :  ^ib^6, 7.    And  as  che  Dif- 
ciplesarefirft  bid  to  attend  ch^  PaiTover,  and  then 
j  CO  receive  the  Holy  Ghofl,  and  then  to  go  abroad 
andcodiftribureunco  che  Nations  che  knov/ledqe  , 
\  d  oft 


9 


I o      Faithy  or  ^eUe<vlng  is  ^ceinjin^  Chr'tjl ,•      | 

of  Chrift::So  Fakh  firft  receives  from  Chrift^d^ 
cording  as  it  receives  from  him.  So  ic  ftirs  up  every 
Grace  and  Faculty  to  its  work.  I  fay  Faich  re- 
ceives firft,  la  Col,  2. 6.  Jlsye  have  recaved  the  Lord 
Jefii4 ChriJh^fotval!{in  him-  As,  6><,  that  is  fuica* 
bly  to  our  receiving  of  Chrift.  We  beleeve^  tlj>€re' 
forehave  we  fpok^y  2  Cor,  4>.  I  s.  Now  thac  which  is 
faid  concerning  faiths  opening  the  mouths  of  the 
Apoftles  to  declare  for  certain  the  truth  of  thac 
E)oftrine which  chey  were  experienced  in:  So  I 
may  fay  concerning  any  other  Duty.  When  as 
j  Faith  hath  received  the  certainty  of  the  word  of 
}  God,  then  ic  cals  upon  the  under/landing  not  to 
difpute.  When  as  Faith  hath  received  Jeius  Chr  ift 
then  ic  cals  upon  the  will,  and  faith,  foriake  all  o» 
ther  things  and  cleave  unto  him,  for  you  have  e- 
noughinhim^  He  is  a  Mine  and  a  Fi^ld  wherein 
there  is  a  Treafurc,  and  you  fhal  need  nothing  while 
youhavehim.  Andfromthis  three-fold  Demon- 
uracion,  I  fuppofe  ic  will  appear  thac  Faith  is  a  re- 
ceiving. And  beloved,  think  not  much  that  I  ftand 
long  upon  this  for  ic  is  not  rivited  in  our  thoughts. 
Wclivcnocasif  ic  were  fo. 

CHAP.  II. 

Application,     ^eleevethatto^ceive  if  the  prifi" 
cipal  Vfe  of  Taith. 

USE 

Eleeve  Mien  this  is  the  prSicipal  ufe  of  Faith, 

To  Receive,  to  be  like  a  Bucket  to  draw  water 

of  life,andfalvation  out  of  the  Well;   A  fpunge 

(  as  I  may  exprefsit)to  fuck  in  and  draw  of  the  ful- 

nefs  of  Jcfus  Chrift.Thac  Faith  is  beft  which  is  moft 

receptive.  Thac  is  the  thing  I  do  incend.  Thac  is  belt 

iiftf'd  wc-^  isuf^dco  this  cnd^co  reqeivcThe  e;Kcelency 


and  ^ceiping  Chrijl,  is  Belie^in^. 


II 


ofFakhdochnoclieinic  felf,  buc  in  its  objeft :  In 
whac  icdochbring  in  :  For  there  is  more  vertue  in 
the  A<^  of  any  Grace  whacever.  He  chat  knows  a 
thing,  doch  k  becaufe  of  the  evidence  of  reafon. 
But  he  that  beleevech,  knows  it  not,  Only  he  be- 
lievs  becauCe  he  chinks  that  he  chat  fpeaks,  fpeaks 
true.  Faith  degrades  a  man  from  the  ufe  of  his 
reafon,  and  makes  hiai  although  far  more  excel- 
lent in  his  knowledge  yec  t.  fee  in  the  light  of  God. 
It  is  fo,  becaufe  he  faith  lo.  As  a  man  that  hath  but 
little  ftock,  but  hath  goodi»  coming  in  by  his  trade. 
Such  a  trade  is  Faith.  It's  a  weak  and  a  feeble 
Grace  (  as  I  may  call  it  )  of  it  felf,  but  it  is  that 
which  doth  receive  and  fetch  in  much  from  Jcfus 
Chrift.  As  the  way  of  lome  mans  living  is  not  up- 
on any  thing  he  hath  of  his  own,  but  he  is  a  Pvecei- 
ver  cofome  noble  and  great  man,  and  all  his  rents 
and  Eftate  pafTech  through  his  hands,  and  £o  he 
comes  to  have  a  feeling  of  it,  and  to  b«  inriched. 
Through  the  hand  of  Faith  al  the  Treafury  of  grace 
and  mercy  conieth,  Do  not  therefore  my  beloved 
chink  it  enough  that  you  do  by  Faith  fecure  yoyr 
felves  from  the  fear  of  Hell,  and  fay  I  do  beleeve 
and  therefore  I  fhall  not  perifh  but  have  everlalling 
lif e,Do  not  think  it  enough  that  by  Faith  you  order 
your  converfacion  aright*,  (  for  although  it  be  true 
that  no  grace  makes  cleanerwork  in  a  mans  conver- 
fation  than  Faith  doth,  it  purifies  even  as  God  is 
pure,  of  all  that  Niter  and  Soap  which  God  hath 
giventowafhin,  chereisnone  i'ofcouringas  Faith 
is,  if  I  may  ufe  that  expreflion,  it  will  fetch  out  a- 
nyfpotandany  defilemenc  )  But  although  Faith 
be  of  excellent  ufe  to  order  a  mans  converlation 
yet  do  not  chink  you  have  made  fufficient  ufe  of 
your  Faith  when  you  have  ufed  it  to  that  end,  but 
ufei^  to  receive.  As  the  ufe  of  a  purfe  is  to  put 
jmoney  in.  And  theule  of  an  Iron  Cheft  is  to  lodge 
i         d  2  money 


1 2       Faith  J  or  Betienj'm^  is  Kuei^ing  Chrijl ; 

^  money  in.  So  the  end  of  Faith  i$  co  receive.  You 
are  otcen  cia.es  checking  your  iclves,  chat  you  arc 
noc  concenred  with  whac  you  have,  for  you  have 
more  than  you  delerve,  nnd  chat  is  true,  Buc  ic  is 
noc  more  than  you  ought  co  receive.  For  Faith 
mufl:  have  its  perfect  work,  and  ics  perfe<^  work  is 
this,  that  it  doth  look  upon  all  Ordinances  as  bags 
that  arc  filled,  out  of  which  it's  co  receive  accor- 
ding as  jefusChiilt  hach  laid  up  and  creafurcd  up 
of  himfelf  in  them.  After  every  duty  enquire  ther- 
fore  whac  thy  Faith  hatii^gotten,  how  thy  talent  of 
Faith  hath  gained.  Be  noc  contented  that  thou 
haft  the  fame  confidence  thac  thou  hadft,  thou  muft 
cither  have  more  confidence  or  further  of  the 
fpirit  of  Chrift  by  that  confidence.  Before  thou 
doft  go  to  any  Duty  or  to  any  Ordinance,  charge 
thy  felf  as  the  Mafter  or  Merchant,  doth  charge 
his  Servant  that  goes  out  to  receive  money 
Go  co  fuch  a  place  and  receive  and  return  not  elf e, 
Importune  and  be  not  fatisfied  with  any  anfwer 
uncill  you  have  received  fuch  a  fum.  As  men  are 
19ft  in  the  world,  and  areoflictleufe,  they  are  in 
vain,  buc  ciphers,  becaufe  they  are  not  put  co  thac 
worktowhichtheir  Genius  and  difpofition  tends: 
One  man  is  made  a  Preacher  chat  is  inuch  fitter  for 
another  calling,  And  another  goes  into  the  world 
thac  is  fitter  for  another  politick  imploymenc.  The 
World  is  out  of  order,  becaufe  men  are  noc  put  co 
thac  ufe  which  God  hath  fitted  men  for.  So  the 
Grace  of  Faith  is  out  of  order  and  of  little  ufe,  be- 
caufe it  is  not  pur.  to  irs  proper  work,;  viz.  to  re- 
ceive.  Put  your  Faith  co  that  and  you  will  thrive, 
and  not  other  wife.  Tbeyprojitdd  not^  becaufe  they 
didnotmixthetx>ordtvitb  ^aith,  Heb.  4.  2.  And 
what  is  faid  of  hearing  the  word,  may  be  faid  of 
Praying,  or  receiving  the  Lords  Supper,  Meditati- 
on, or  any  other  Ordinance  whacfoevcr.    They 

profited^ 


and  Keceivin^  Chrisi^  is  Belie^in^. 


profited  not :  Thac  is,  they  got  no  more  becaufe  ic 
was  not  mixed  with  Faich.     Things  are  faid  to  be 
mixed,  not  when  they  are  on^  in  another  in  a  com- 
j  mon  veffel,bun  when  they  are  beaten  together  that 
they  make  but  one  body  and  iublfcance.     So  Faith 
is  mingled  with  the  word,  when  there  is  not  only  a 
believing  in  the  Grofs,  and  a  taking  for  granted  that 
that  is  true  which  is  received,  but  when  unto  every 
word  there  goes  an  affent  and  a  cloiing  of  heart  unto 
every  word.  That  is  true  faith  thefoul  in  fuch  a  cafe.  1 
When  as  it  hears  the  heart  is  defperately  wicked;, 
and  that  none  can  go  to  the  bottom  of  it,  And  when 
it  hears  by  and  by  that  concerning  fuch  an  hearc 
that  there  is  hope,  the  Soul  faith  that  is  true.  When 
every  thing  is  mingled  with  Faith  then  ic  profits. 
Let  me  I  bcf cech  you  C  my  beloved  )  fpeak  a  lit- 
tle to  you  freely.     Why  do  you  fuffer  your  Faith 
to  be  Idle?  Why  do  you  buhe  it  about  works  be- 
neath you,  about  chat  which  is  not  mofl  excellent 
and  profitable.?  Do  not  think  you  have  gotten  e- 
I  nough  when  by  your  Faith  you  have  gotten  into 
Chrill,  and  Grace  from  him  by  Faith,  for  you  ai;e 
alwaies  to  be  receiving.  Many  a  m^an  is  apt  to  think 
it  were  well  ifhe  could  keep  what  he  hath  gotten, 
if  he  can  but  hold  his  hold ,  and  keep  his  union,  and 
continue  it  under  temptat  ions,if  he  can  butmaintain 
his  praftice  and  hope  8c  not  back£lide:ButI  befeech 
you   beloved  conlider  that  ai  this  is  not  enough, 
for  you  are  to  be  receiving,   nocwkhftanding  thae 
which  you  have  received.     Andletmetel  you  this  1 
too,  that  ifyou  are  not  receiving  you  are  never  a-  I 
ble  to  hold  thac  which  you  have.     As  the  waters  | 
in  the  ftream  would  fail  if  there  were  not  a  conci- 
nuall  flowing  from  the  Wei- head  and  Fountain, 
So  there  muft  be  a  continual  eftlux  and  flowing  and 
influence  from  Jefus  Chrift  that  fo  the  Grace  you 

have  / 

i. 


'  1     14        Fait}?,  or  hekenjin^j  is  Q^ecei^'mg  Chriji ; 

I  have  may  hold.     In  a  Trade,  he  cannot  keep  open 
I  a  Shop  long  that  hath  no  comings  in  :   And  io  ic  is 
'  certainly  in  the  matters  of  Religion  j  if  you  pay  ^ 
life  (ffor  foyouniuft  do  for  all  the  opportunities 
and  grace  you  have,  they  rnuft  be  imployed  )    and 
you  have  no  gain,  it  will  undo  you ,  although  you 
began  'vith  the  greateft  flock  of  refolutions,   and 
purpofes,  and  defires,  and  what  you  wilclfc.     And 
therefore  as  you  enquire  into  your  felves,  whether 
you  have  faith  or  not  to  prove  wkethcr  you  iixc  a  j 
Beleever  ^  So  examine  efpecially  thy  Book,andfee 
what  thou  canft  get  by  beleeving.      Imploy   thy 
faith  therefore  to  this  end.  That  you  feek  out  what 
is  promifed,  what  God  hath  laid  he  will  give  ^  for 
he  will  give  Grace  and  §lory,  and  with-hold  no 
good  thing  from  them  that  walk  uprightly,  ^PfaU 
84*  1 1.    And  fend  out  Faith  to  get  in  all  thefe  Pro- 
mifes,  and  challenge  God  upon  his  word  continual- 
ly, and  lay.  Lord,  thou  hall  faid  this,  and  that,and 
a  third  thing,  I  have  it  underchy  hand,  it  is  written, 
'ThoHbafijpol{en  it, and  baft  made  me'to  hekerve  in  thee', 
and  fhall  thy  Word  be  as  fleih  that  fhall  fail  and 
come  to  nothing  ?    Imbolden  thy  heart,  and  flreng- 
then  the  hand  of  thy  Faith  to  receive ;  enlarge  thy 
hand,  and  open  thy  mouth  to  take  in  much  :  and  if 
thy  Faith  brings  in  any  thing  lefs  than  Jefus  Chriil, 
it  britigs  in  nothing:    For  as  it  is  in  my  Text,   Jis 
many  as  rece'wed  Him,  were  the  Sons  ofQod  ;  and  of 
His  fulneflwe  receia;ed  Qrace  for  Qracc.     jf  thou 
haft  any  thing  but  Chrift,  thou  haft  nothing :    And 
if  thou  haft  any  thing  but  from  his  heap,  and  foun- 
tain, andfulnefs,  thou  wilt  not  be  enriched  by  it  -, 
thou  haft  received  but  ftraws  and  leaves  for^old 
and  Jewels.   1  befeech  you  my  beloved,  know, That  j 
as  God  hath  given  the  eye  to  fee,  and  the  ear  fori 

\ hearing  ^  fo  he  hath  given  Faith  to  receive ^    on! 
purpofe  to  this  end.  That  you  may  be  continually  j 
taking 


Joh. 
16. 


and  ^ceiving  Chriji^  is  Believing.        i  ^ 


caking  in  from  his  fulnefs.Faich  is  of  a  Iiaving  and  a 
craving  nature  andunfatisfiedcil  a  man  hath  obtai- 
ned the  fulnefs  he  is  ordained  to  in  Chrift;  when  it's 
filled,  it  is  hungry:  the  more  it  hath  the  more  ic 
would  have.  Faith  doth  not  only  ferve  to  keep 
you  in  a  ftate  of  Grace  (  for  by  Faith  you  ftand  ) 
but  to  receive  all  Chrilts  fulnefs  which  is  laid  up  in 
him  for  you.  Oh  that  we  could  beloved  beleeve 
th,is,  and  live  fuch  a  kind  of  life  5  Such  a  kind  of 
life  of  Faith  is  indeed  Heaven  upon  Earth,  wheo 
as  a  man  is  alwaies  telling  over  treafures  for  his 
own  uie  ind  purpofe.  How  joyful  is  the  Merchant 
when  the  Ship  comes  home,  and  he  is  unlading  the 
rich  commodities  which  it  is  come  fraighted  with  ? 
How  joyful!  is  the  Husbandman  when  the  harveit 
comes,  and  renders  an  hundred  fold  for  every  corn? 
Such  is  the  joy  of  God  in  the  heart,  and  would  be 
fo  if  we  did  continually  receive, 

CHAP.    Ill- 

life  2.  Vut  forth  tbkaU  of  Taith.  i.  Tie^le^ 
not  thhfor  any  other  aU  of  ^aith  voh^i-ifoe^vor* 
2.  ^ut  it  upon  receiving  much*  Jhon.  j,  16. 
opened.  3.  Let  nothing  hinder  tbh  att  of 
^aith>  I.  5^ot  your  finf*  I  /.  Let  nothing 
difcourageyou.  ^either  i.  Qods  ddaies.  7{or 
2.  Thefmahiefiof  yourreceitf,  jP^or,  3.  The 
greatnefiofyourwantf*  ^or,  4*.  Thegreatnefi 
of  your  receits.  III.  ^jpeciaUy  tah^  heed  of  r«- 
fufingtvhat  if  offered. 


I 


USE    II. 

N  the  fecond  place.    If  Faith  be  a  receiving, 
then  put  ouE  this  Aft.     Excercife  your  Faith 

thus. 


1 6      Faith ^ orBelie^ing  is receinjing  Chrijl  j 


thus.     As  oui  Lord  £2ikhyJohn  16.2'?.  Af\  and  re* 
ceinje-     That  is,  not  only  defire  and  pray,  buc  cake  I 
what  you  defire  and  pray  for  from  God :    So  I  fay, ; 
Relieve and^eceive.     Beieeve  noc  only  chac  Faich  1 
is  a  receiving,    buc  adually  receive,  and  be  ever  j 
getcmg.     Every  Grace  is  CO  have  ics  perfeft  work, 
as  the  Apoftlc  Jarties  fpeaks  concerning  patience. 
Let  patience  ha^e  its  perfcU  work^  James    i.  4.     A 
Grace  doch  ics  perfed^    work    when  ic  ferves  ail 
the  turns  for  which  it  is  given,  when  as  ic  doch  all  i 
cheats  CO  which  ic  hach  power.     Faich  (as  you  | 
heard  in  che  explicacioii )  hath  many  ocher  adts  j 
befides receiving.     Receiving  is  an  aft  and  work! 
which  Faich  is  as  good  at,  and  as  good  for  as  any  1 
ocher,  che  perfect  and  compleac  work  of  Faich  is  to  1 
receive  Chrift.     Sec  ic  cheref ore  about  ic.     Secicco' 
reap  a  I  che  Fruic  of  Jefus  Chrift  and  of  che  promifes. 
Sec  ic  asyour  Acturney  (  aslmay  fofpeak)cocalin  j 
the  debts  you  have  and  the  good  you  hope  for.  Make 
Faith  to  be  noc  only  the  evidence  of  what  is  promi- 
fedfas  ^ofes  did  the  Mountain  that  he  flood  uponco 
behold  CanaaYi)hutma\e  it  the  fubfiance  of  things  ho' 
pedfor^Hch.  11.  i.     That  is, poilefTeyour felvesof 
the  things  beleeved  and  hoped  for.  Therefore  as  ouc 
of  che  Ark  the  Dove  was  fent,  and  when  fhe  retur- 
ned  ihe  was  feiic  ouc  again  unci  11  ihe  brought  an  O- 
live  branch  in  her  mouth.     So  fend  ouc  your  Faith 
again  and  again,  and  never  reft  till  ichach  received 
and  goccen  more  from  Chrift  than  it  had  b .fore, 
yea  received  according  to  the  larr/e  gifts  that  are 
made  through  the  promifes.  Plainly  thus.  As  a  man 
is  to  enquire  of  his  Faith  whether  it  be  opeacive 
or  noCjWhatit  doth,  What  work  and  fruic  his  Faith 
.  hath.      So  he    is  to  enquire  what  his     Faith  re. 
1  ceives  what  receipts  ic  makes.  It's  not  a  good  Faith 
which  works  not,  and  it's  not  a  true  Fa:ith  which 
receives  not.  Ask  what  the  Lord  hach  done  for  tiiy 

Soul } 


\ 


/ 


I I   ■       '       -  --  ■ --        --  '^-- "— -'lr       I'       11^  !■. ^^— .^^.^ — -— 

and  ^ceuving  Chriji is^elknjtng        ij 


'Soul?  What  piomifes  are  come  in?  What  they 
have  yeilded unco  th?e  ?  VVhac  word  is  a  ade  good? 
What  chou  hart:  go.ren  every  day  more  than  other? 
What  thou  haft  gotten  by  prayer  or  any  other  du- 
ty. Andif  thou  doft  find  that  there  is  no  coming 
in,  blame  thy  Faith,  and  fend  it  out  to  its  work, 
fend  it  out  to  receive  from  Jefus  Chrirt:.  That  I 
may  a  Iktlefet  you  on  upon  this,  or  that  you  may 
underftand  what  you  are  to  do.  j 

j     J.  Neglednot  this  for  any  other  AGc  of  Faith  ' 

'whatfoever.      As  our  Lord  laid  in  another  cafe, 

<Thefe  things  you  ought  to  have  don*,    buc  not 

to  have  left  the  other  undone,  ^fotr/^.  23.  25.   Sol 

fay,  you  ought  by  Faith  to  affeiit  to  the  truth  of 

.  what  is  promifed,  And  you  ought  by  Fa'ith  to  keep 

I  your  hold  and  union  unto  Jelus  Chrirt:,  but  you 

i  ought  as  well  to  receive,   and  to  get  in  what  you 

have  not  yet.    Intend  this  adt  of  Fsf^th  more  than  al 

'other  afc,  as  thai  end  to  which  all  other  ads  of 

i  Faich  ferves,  and  which  maintains  all  other  Ad:s  of 

i  Faith.     Know  that  you  are  therefore  to  truft  aijd 

'  are  to  be  united  to  Chrif!;  that  you  may  receive 

from  him,   and  be  filled  with  his  fulnefs.       Be 

I  contented  with  no  other  kind  of  receiving  through 

\  Faith  than  what  may  be  able  to  maintain  all  otlier 

'  ads  of  faith.    Fot  as  the  Stomack  in  the  body  muit 

be  lookedunto,  becaufe  it  maintains  the  blood  and 

fpirirs,  if  the  rtromack  takes  not  in  and  receives,  all 

the  reft  of  the  parts  of  the  body  will  decay.     Or  as 

I  the  fountain  and  water  head  murt:  be  kept  continu* 

I  ally  deer  ^  becaufe  it  fils  the  rt:ream  and  the  pjpe. 

j  Or  that  1  may  fet  it  out  more  familiarly ;  As  a  man 

;  chat  hath  a  great  family  and  many  mouths  to  feed, 

he  takes  care  that  he  hath  receipts  coranig  in  pro- 

I  portionably.     Ifwegetnot  in  from  Chrirt:  conti- 

;  nually,  nothing  that  is  requ'red  wil  go  on  v/ellj  and 

t  e  b« 


.^■.f   ..i^~. 


l8     Faich^  or  Belienjing  is  lkecei<ving  Chrljl . 


be  well  performed  :  Out  of  che  receipts  of  fairh^ 
youarccopurifie  your  hearcs,tind  to  niortilie  cor- 
ruptions,   Ihe  receipts  of  faith   muft  ftrengtheii 
comfort  and  incourage  your  hearts  in  God,  and  put 
you  on  upon  pray  ef  and  all  other  things.     Every 
duty  you  peiform  muft  be  done  in   the  ftrength 
which  you  receive  from  Jefus  Chrift,  and  therefore 
you  need  receive  much.      We  are  troubled  jf  the 
earth   yields  not  forth   its  increafe.    If  by   our 
Trade,  comings  in  are  not  according  to  out  expen- 
CCS :  We  are  juftly  troubled  if  we  ifind  diftance  and 
ftrangcntfs  of  heart  between  us  and  jefus  Chrifl,  If 
our  Souls  clofe  not  by  faith  with  Jefu>  Chrift  and 
his  righteoufnefs,  but  ftands  off,   and  ftands  out 
with  him  :     We  are  as  well  to  be  troubled  if  we 
receive  not  of  his  fulnefs.     Thououghteft  as  much 
CO  put  thy  faitli  upon  receiving,   as  upon  adher  ing 
unto  Jelus  Chrift.     That  thou  maicft  adhere  and 
cleaveuntoChriff  by  faith,  thoufaieft  that  Chrift 
is  thy  life,  and  thou  art  undone  if  thou  reft  not  thy 
ielf  uponhira  :  Thou  art  undone  alfo  if  thou  doft 
BOt  receive  of  his  fulnefs.    Union  with  Jefus  Chrift 
is  done  by  faith  at  once,  Pveceiv ing  from  Chrift  is  to 
be  done  daily.      You  will  cleave  unto  Chrift  fo 
•n^Uch  the  fafter  as  y  ou  find  you  have  received  from 
him.     Whether  fhall  we  go  from  thee,  fay  they, 
thou  haft  the  v/ords  of  eternall  life,   John  6.  6S. 
When  they   had  once  found  life  in  Jefus  Chrift, 
they  could  not  eel  how  to  leave  him.     Like  foolifh 
Children  that  play  with  the  breaft,  but  fuck  not. 
Such  folly  is  in  our  hearts.     We  muff  have  promi- 
fesfuitable  toal  our  conditions,  but  we  Ice  them 
lie  by  us,  and  we  improve  them  not.     Though  we 
have  a  right  in  Chrilt,  yet  we  draw  not  from  him 
Grace  for  Grace.     Like  perfons  that  lay  up  Gold, 
but  it  is  for  fome  fpeciall  life.  Or  like  Cordials  that 
are  taken  only  in  extraordinary  fits,  but  not  con- 
^  tinually  5 


'—----■-■      •■-■     ■---.---^■l-^       ■■■ll.«  -         -^1 —    -  -  '        — -  -■ 

and(^cetVing  Chrift^    isBetiea^ing^ 


tinuallyj  So  do  we  make  life  of  faith.  But  as  a 
worldly  man  councs  there  is  fo  much  lofs  as  chtre 
IS  no  laying  ouc  of  the  money  that  lies  by  him, 
If  his  money  lies  by  him  anytime,  he  counts  there 
is  fo  much  lofs  to  him,  becaufe  it  might  have 
Brought  him  in  fomthing.  So  count  fo  much  lofs 
of  your  faith,  as  you  wantufe  of  it  in  receiving 
from  Jcfus  Chrift. 

2.  And  as  you  ought  to  put  your  faich  thus  upon 
the  aft  of  receiving.  So  put  it  upon  receiv  ing  much. 
The  receipt  of  a  little  from  Clirift,  is  as  much  as 
nothing  to  h'lmyjobn  i6.  24.  hitherto  you  have  ask^ 
ed nothing  in  my  name:  They  had  asked,  but  he 
counts  it  nothing,  becaufe  it  was  not  anfv/erable 
unto  the  interelt  that  Chriil  had  in  his  Father  nor 
fuitableto  what  he  had  purchafed  for  them,  nor 
unto  the  power  that  Chrift  had  to  give.  You  have 
asked  nothing  in  my  name.  In  my  name,  rhac  is, 
as  having  my  right  made  over  to  you,  and  as  having 
as  much  to  do  with  the  things  you  need,  as  1  have 
chat  am  Lord  over  all.  I  fay,  Chrift  counts  eveyy 
thing  lefs  than  this,nothing.lf  you  ask  lefs  thanthis, 
you  ask  nothing,  and  if  you  receive  lefs  than  this 
you  receive  nothing.  Faith  may  have  what  it  wil. 
^atth,  p.  29.  ^eit  to  thee  according  to  thy  ^aith* 
If  faith  opens  its  mouth  wide,  it  fhall  be  filled.  As 
it  was  in  the  gathering  of  Mannah,  Every  one  hjd 
as  much  as  his  basket  was,  although  it  was  never  fo 
great  that  he  brought  to  gather  it  in.  If  thy  faith 
be  great,  thou  fhalt  have  great  things.  If  thy  faith 
be  fmall  thou  flialt  have  precious  things.  As  there 
ought  not  to  be  the  leaft  doubt  or  queftion  in  a  Be* 
leever,  becaufe  God  is  fo  able  to  perforin  his  pro- 
mifes,  and  fofaithfull  and  true,  So  there  ought  not 
to  be  any  queftion  or  exceptions  of  any  thing  to  be 
received  chat  is  in  JefusChrift,  becaufe  al  isyours. 

Q  1  Obfcrve 


ao  Faith ^  or  ^eUe^vlng^  is  ^ceia)lng  Ckri/i ; 


I 


,  Obi'erve  it.  Faich  is  indefinicly  called  a  receiving, 
becaufe  ic  receives  this  and  that,  that  which  is 
cffenciall,  and  that  which  is  conlequentiall .  That 
which  is  for  the  inward  and  for  the  outward  man, 
for  mortification,  andvivification,  for  faith  and  for 
holinefs.  Faich  is  a  receiving  wichouc  any  limita- 
As  none  may  fay  that  he  is  re;e<!ted,  becaufe 


tion. 


and 


the  promife runs  indefinicly,  W^r^i 6.  i6.  IVJ^oei. 
helecnjcsjhcdl  befanjecL  So  none  may  fay  thac  this  aii^* 
chat  cannot  be  hadby  faich  which  is  promifed,  b:r- 
caufe  faith  is  indefinicly  called  a  receiving.  In 
Job*  I.  1 6.  Ofhhfulnefiivehanje  recdvjcl  Q race  for 
(jrace.  Mark  the  Text.  We  have  received  of  his 
fulnefs.  Youare  togo  unco  the  Wellhead,  to 
fetch  water  out  of  Che  Sea,  Gold  out  of  che  Mine, 
you  are  CO  cake  from  fulnefs,  and  therefore  you 
fhouldnoc  cake  a  liccle.  You  are  to  recehe  (jrace 
for  (^race.     The  meaning  of  ic  lies  chus. 

I.  One  Grace  is  to  be  unto  you  a  pawn  and  a 
gledgofanother.  One  kindnefs,  of  another.  For 
as  God  loves,  becaufe  he  loves.  So  God  gives  Grace 
becaufe  he  hath  given  Grace.  When  you  go  to  re  • 
ceive  any  thing  from  him,  youare  not  fo  much  to 
look  ac  his  Ad  in  giving,  nor  acyour  own  aft  in 
uhngof  his  Grace, as  youare  to  look  at  this,  that 
he  hath  given  Grace:   He  gives  Grace  for  Grace, 

2,  Or  thus,  QraceforGlrace.  Thac  is,  as  face  an- 
swers to  f^ce  in  a  glais,chac  there  may  be  a  propor- 
tion and  fm-litude  between  us  and  Chrift.  Thac  as 
what  impreffion  is  upon  the  Seal  is  left  in  the  wax, 
fo  what  Grace  and  favor  God  hath  {hewed  unto  Je- 
fus  Chrift  in  aboundance,  we  fhould  receive  in  a- 
boundance.  You  are  to  receive  Grace  according 
to  the  Grace  that  is  in  Chrift*  So  that  by  faith  you 
ma.y  boldly  fay  unco  God  that  Chrift  hach  this 

Grace 


—  > 


and  ^cei^ing  Chri/i^  is  ^elee<ving.         2 1     \ 


Grace  and  he  hath  ic  in  abundance,  although  I  may 
not  have  ic  in  his  abundance,  yet  in  the  abundance 
chat  I  am  capable  of,  beftow  ic  on  me,  and  lend  me 
not  away  without  it.  And  as  we  are  thus  to  put 
our  faith  upon  this  ad:  of  receiving,  and  receiving 
much.  So 

w  5  E  Hi. 

Thirdly  :  Lee  nothing  hinder  or  take  you  off 
from  it.  There  fhould  be  no  interruption  or  hin- 
derancetoany  pbcdreuce,efpecialiy  not  in  the  o- 
bedience  of  faith  :  Becaufe  faith  feeds  every  Grace 
in  the  Soul,  and  puts  every  faculty  upon  its  work. 
In  I  ^et.  1. 13.  QirdHptheLoynsofyour  mindy  and 
trujiperfetily.  Gird  up  the  Loyns  of  your  mind. 
They  were  wonr  in  thofe  Eaftern  parts  to  wear 
longgarments,  andtogird  thcmup  co  their  Loyns 
that  they  might  not  hang  under  their  feet  when 
they  went  to  run.  The  meaning  of  the  Apoftlc  is^ 
whatever  may  hinder  faith  from  perfeftion,  or 
from  doing  its  perfec^t  work,  that  put  from  you. 
And  in  i^eU  i.  p,  10,11, 12, 13.  the  Apoftlefpeaks 
altogether  of  faith  as  receiving,  ^eeeiojin^  tbe  end 
ofyour^aithytbefal^oation  of  your  Soids.,  For  he 
fpeaksof  the  Prophets,  of  their  looking  co  receive 
what  they  did  foretell  V  And  the  Angels  did  look 
tofee  what  was  revealed  in  the  Churches,  Jam*  i. 
2 1 .  Lay  apart  aUfilthinefi^andfiip^rfluity  of  naugbti  - 
we/?,  and  receive  vp'ith  meekiiifi  the  ingrafted  word 
which  is  able  tofave your  SaulS'  Obf erve  that  word 
[^  Lay  a  fide,  and  Receive  the  word  that  is  ingraf- 
ted] That  a  man  ihould  lay  afide  any  thing,  that 
he  may  receive  from  Jefus  Chrifl:.*  And  if  you  com- 
pare that  place  with  i  <Pef.2.i2.He  exhorts  them  co 
put  away  every  thing  that  may  hinder  their  defires, 
As  James  exhorts  to  put  away  all  things  that  may 

hinder 


2 1     Faith ^  or  ^elkofing  is  ^cei<ving  Chrift ; 


hinder  from  receiving.  Ic  comes  to  this.  As  no- 
thing fhould  cake  away  your  hearts  from  defiring 
n  uch,  £o  nothing  fhould  hinder  you  from  r^c^iving 
mucii. 

Firfl :  Lee  not  fin  hhider  you.  Therefore  mor- 
cifie  every  corruption,  becaufe  it  keeps  c^ood  things 
from  you,  and  takes  away  your  heart,  and  hinders 
the  applicat  ion  of  your  ielves  to  Chrifb.  Sin  d  o  h 
incapacitate  the  Soul  chat  ic  can  receive  nothing 
elfe,  Andic  filsit  as  the  flomack  with  wind,  chat 
ic  can  gee  nothing  down.  Guilt  infeebles  and  v/ea- 
kens  che  hopes  of  a  man,  andmakes  him  afraid  co 
drawneer  co  God.  Yea  beloved,  if  you  would 
mourn  kindly,  andbiccerly,  and  heartily  for  your 
fins,  che  beft  way  is  to  receive  from  Jefus  Chrift. 
For  in  ^<2[e!^.  36.  31.  when  he  had  given  them  a  new 
heart,  and  purged  them  from  all  their  Idols,  then 
faith  the  Text  they  fhall  abhor  themfclves  in  duft, 
andafties  for  all  their  doings  that  are  noc  good. 
Then:  char  is,  efpecially  then  moft  kindly,  and 
moft  abundantly.  Again  ft  fin  we  oughc  co  be  car- 
ried wich  violence,  bicternefs  and  indignation,  for 
this  very  rcafon,  becaufe  it  keeps  good  things  from 
us.  Ic  hinders  us  of  the  gain  we  might  make  in  be- 
lieving. Efpecially  cake  heed  of  che  pride  of  your 
hearts,  for  that  is  immediacly  oppolice  co  recei- 
V  ing.  If  any  man  withdraw  himfclf  my  Soul  fhall  havt 
no  pleafure  in  him.  If  chou  haft  never  fo  much  yec 
ics  nothing  to  what  thou  oughteft  ro  receive.  Thou 
oughteft  CO  receive  not  only  what  may  help  chee  in 
thy  work  but  whac  may  Ihew  forth  the  riches  of 
Jefus  Chrift  in  th^c  Ic  muft  be  feen  what  he  can 
give,  and  whac  he  hach  to  give  :  and  therefore 
when  thou  haft  received  pray  for  capacity  to  re- 
ceive more.  Yea  indeed  if  thou  doft  receive,  it 
willinlarge  thydelires  and  aifedlipns  after  more. 

Therefore 


and ^cevving  Qhriji^  is  helie^'mg. 


3 


Thee ef ore  cake  heed  of  pride  which  is  oppofite  co 
faith  as  ic  is  a  receiving.  Take  heed  of  chac,  Ic 
Ihews  ic  felf  divers  waies. 

I     Sometimes  in  this,  becaufe  a  man  refufech  to  re- 
ceive from  Chr ilt  becaufe  he  is  unworthy.     Which 
,  in  plain  Engliih,  and  in  the  fcnfe  that  ic  hath  with 
'  God  is  as  much  as  this,  that  a  man  would  have  no* 
thing  from  him,  nor  be  beholden  to  him,   for  any 
th-ng,  but  what  he  finds  a  fuitablenefs  and  ficnefs  in 
himielffor.     Asthefpirits  of  fome  people  are  fo 
'flout,  that  they  had  rather  ftarve^  than  ask,   It's  a! 
;  fhame  to  them  to  receive,  and  a  greater  mifery  than  | 
i  to  endure  any  th'ng  that  can  be  laid  upon  them.    So  I 
]  it  \s  with  our  hearts.     We  can  complain  and  roare 
out  becaufe  of  our  v/ants,  but  we  have  no  mind  to 
;  receive,  although  it  be  put  to  our  lips,  ;uft  like  men  > 
that  are  fick,  we  fhut  our  lips  againft  it,  and  cannot 
take  it  down.     Cur  hearts  would  willingly  have. 
;  Something  from  God,  but  as  a  reward,    and  not 
I  meerly  as  agifc,  fomething^for  doing  what  he  re- 
■  quires,  but  not  as  an  alms  pi^ely.Faich  even  for  this 
very  reafon  is  difficult  to  the  Soul  of  a  man,  becatife 
.  chdC  it  makes  him  to  live  dependantly^  and  to  have 
its  good  and  happinefs  out  of  itsfelf.But  if  the  pride 
of  your  hearts  v/ould  fufFer  you  to  receive,  yet  not- 
withftandingGod  will  not  ^ive  to  them  chat  are' 
,  proud,     ^or  Qod  refifls  the  proud,  andgives  Q-race 
j  to  the  humble^  Jam.  4.  6.     Ton  ask,  and  recewe  not  be- 
\caHfdyou  vpouldf^endit  onyour  kiflf^  upon  your  en- 
vy, in  Jam*  4.  3.  v/herc-as  God  rehl^s  the  proud^  but 
gives  grace  CO  the  humble. 

Secondly:  And  as  you  ought  not  to  be  hindred 
byiin:  Sotobedifcouraged  by  nothing  in  this  adl 
of  Faith.  If  you  look  in  ^^1;.  12.  12.  the  Apoitle 
hath  thefe  words,  Lift  up  the  hand  (faith  he)  the 
hand  that  hangs  dovpn^  and  the  feeble  h^i^es.  His  m^a- 

^^^g. 


vl. 


24      F4(>^^  or  Believing  is  ^cei^aing  Chrift  . 


II 


ning  is  thisjthac  fc  is  the  mechod  8c  cunning  of  Satan 

CO  hinder  our  faich  by  d  tcouragi-mencs.If  he  cannoc  j 
kiiSc  deftroy  ic  d-rcc^ly  iind  inmicdiaceiy,  then  he  j 
doch  >vhac  he  can  to  c*ule  the  Ads  of  it  to  be  weak 
and  without  ilien^th.     Be  not  d  Iccuraged  in  y  oui' 
receiving  by  any  tiling. 


1 .  Ko  not  by  Gods  delays  and  deny  a  Is  of  you. 
In^dth.  15.  2 3. to  28. You  have  corhis  purpofe  the 
example  of  the  woman  of  Canaan,  that  although 
Chrift  cals  her  a  dog,  and  had  noch'ng  for  her,  yet 
fhc  grows  as  the  more  humble  to  ask  a  dogs  part,  lb 
themoreearneft  to  ask  and  beg  and  knock.  Asa 
party  that  goes  to  receive  mony,  if  he  cannoc  find 
theman,  hegoes  aga'uand  again  till  hefindshim. 
So  although  you  have  not  at  the  firft  asking,  yet 
a-sk  again.  The  reafon  why  you  have  ic  not  at  firft 
is  not  becaufe  you  ftial  not  have  ic,  but  thac  you 
may  know  you  have  it  gratis,  for  asking.  What 
though  you  receive  not  prefeutly  ?  know  thac  ic  is 
an  almes,  and  therefora  you  fhould  waite.  And 
though  you  be  importunate  and  God  reprefents 
himiclf  as  one  that  is  alleepe  and  that  hath  the  door 
ihut  to  him,  yet  know  that  he  wilarifc  and  open  to 
youas  hefpcaks  in  the  ^oipel  of  Luk?,  Though 
he  cals  you  dog  (  as  I  inftanced  before  )  yet  liis 
meaning  is  chat  he  is  come  for  you  though  not  in  che 
firft  place,  yec  inchefecond,  and  if  he  gives  you 
buc  crums,  yec  he  wil  give  you  the  chiidrcns 
Bread. 

2.  Neither  be  difcouraged  in  this  aft  by  the 
fmalnefs  of  your  receipt, Although  you  have  gotten 
buc  a  little  in  the  ufe  of  many  ordinances  many 
yeares. For  mark  ic,lf  you  get  never  fo  lictle^you  get 
Dy  thac  a  cicle  to  al,  8c  you  llial  have  al  in  Gods  own 
time.     Thac  licle  is  like  the  bunch  of  Grapes  which 

interefts 


and liecei'v'mg  Chrifij  is  BelieViu^. 


5 


inter  efts  you  in  al  the  land  of  promife.  There  was  a 
bleffing  left  in  the  Berry,   though  there  was  but 
here  and  there  one  left  upon  the  1  ree.     They  that 
make  often  and  quick  returns,  although  they  get 
but  littleatatinie,  yec  they  get  muehinthewhol. 
Lay  therefore  al  thy  gettings  together,!  fay  al  toge- 
ther,&confidcr  not  the  returns  fent  hi,in  one  praier, 
or  one  fermon,  or  one  ejaculation  or  cafting  your 
heart  into  Heaven,  but  lay  al  together.     Beggars 
take  any  thing  that  is  given  them,  they  are  not  chu- 
fers,   they  will  be  contented  with  the  fmallefl. 
That  money  which  is  not  currant  with  others  will 
pafs  with  them.     Thefmalleil  piece  of  filver  you 
have,  is  a  kindnefs  to  them.    Such  meat  as  is  not 
of  ufe  in  the  family,  is  dainties  and  of  ufe  with 
them.     Herein  thou  ihalt  fhew  thy  felf  to  be  a  re- 
ceiver ,  in  that  thou  art  contented  to  be  ac  Gods 
allowance.     Beloved,  you  are  receivers,  and  recei- 
vers of  free  Grace.     You  have  it  not  becaufe  you 
earned  it,  but  becaufe  God  doth  abound  and  is  rich 
in  good  works.     Aud  therefore  although  you  have 
never  fo  little,  you  have  caufe  to  rejoyce.     Thou*- 
arc  but  a  receiver  by  faith,  and  therefolt  thou  haft 
no  caufe  to  murmur.   Thou  haft  a  1  things  of  Grace, 
and  chou  ihak  have  every  thing  if  thou  fubmitteft 
unto  God  in  every  thing  he  doth  as  pleafing  unto 
)  thee  for  him  to  do  what  he  pleafeth. 


3.  And  as  you  have  not  caufe  to  be  difcouraged 
at  the  fmalnefs  of  your  receipt,  60  neither  are  you 
to  be  difcouraged  in  your  receiving  by  the  greatnefs 
of  your  wants.  For  the  promife  runs  thus,  in 
^atth*  21.  22.  iAU  tbin^f  whcitevQr  ye  ash^in  my 
nameybelee'vin^yyoH  ftjaU  recewe*  If  you  want  all 
things,  yec  if  you  fhall  have  whatever  you  fliali  ask 
then  believe  that  there  is  nothing  that  the  greatnefs 
lofyour  wants  can  amount  unco,  chat  fhould  make 
f     you 


-    -    -    -      ■       —   -   ■  —  *l  ■     -  ■      ■  -  ■  -  ■  __   -        ,  -^._^__^ 

0,6      Faith  J  or  ^eUenji?ig  is  l^ecei'^ing  Chrift ; 


you  fay  within  your  felvcs  that  this  cannot  be,  nor 
chat  cannot  be  given.  The  greater  things  you  ask 
the  fooner  you  ihall  have.  God  gives  blefTlngs  like 
hirnfelfe.  The  promife  is  indefinite  ,  And  if  you 
ask  you  fhall  receive. 

4.  Be  not  difcouiaged  in  this  aft  of  faith  by  the 
greatnefs  of  your  receipts.      For    although   you 
have  received  much,  yet  look  for  more,     ^e  ^ives 
hber ally,  and  upbraids  not^  James  i.  5.    He  doth  not 
fay  I  have  given  you  this,  and  that,  and  fo  often, 
and  releeved  you  in  foinany  wants,  andfetyou  up 
when  you  have  been  bankrupts,  and  fet  you  up  in 
the  Hate  wherein  you  were,  many  a  time.     There  is 
this  realon  why  the  gieacnefs  of  your  receiptsfhould 
not  difcourage  y  oUjbecaufe  the  more  you  have  re- 
ceived the  more  there  is  yet  beh-nd  to  receive.  1  fay 
therejsmoreyet  beh'ndto  receive.     To  whomfo- 
ever  much  is  given,  God  looks  for  much  from  them 
Li^l{e    I  a.   48,  ^e  ginjes  (j  race  for  Qrace^  as  you 
heard.     John  1. 16.  If  he  gives  much  Grace,  he  wil 
rjive  more  Grace  in  a  like  proportion.     We  are  a- 
ihamed  to  ask  of  them  again,  whom  we  have  recei- 
ved lately  from.    But  here  you  need  not  ^  for  God 
hath  much  to  give,  and  that  which  you  have  recei- 
ved is  not  in  vour  own  name,  but  in  the  name  of  him 
that  is  the  Lord  of  all  even  Jefus  Chrift,  God  gives 
often,  that  there  may  be  a  fru^on  and  Communion 
between  you  and  him.     Ke^^es  you  but  a  little 


at  a  time  that  you  may  come  ofcner  :  and  he  gives 
you  often  becaufe  you  may  know  that  whenever 
youconie,youarcv/elcometo  hira. 

Thirdly:  And  as  you  ought  not  to  be  difcoura- 
Iged:  Soefpcciallylbcie^chyou  take  heed  of  re- 
Ifuflng  what  is  offered  ro  you.    There  is  nothing: 
I  more  oppofite  to  receiving  than   refafaig.      In' 

1  A^f^ 


and  ^ceiving  Chrijlj  is  Beliea^ing.         ^y 


Aiff  1 3«  46, 47.  faith  the  Text  there.  They  did  reje^ 
i^put  aivay  from  them  thj  words ^  ^they  didjudgthe  m- 
fehesuntvorthyofeiernalllife'  Seeing  you  puc  it  from 
you,  and  ;udg  y oui'  ielves  unworthy  of  ecernai  life. 
That  putting  awa^'-  is  diredily  oppoUte  to  this  recei- 
ving. Whoever  doc>i  put  away  the  gracethatGods  of- 
fersjhc  doth  by  tha;;  a^  pafs  J udgnienc  uponhinifelf, 
as  one  that  is  worthy  to  have  deftrudion  for  his 
portion.  And  they  did  put  it  av/ay  by  conrradiding 
Scblafpheming^and  by  queftioning  without  any  kind 
of  reasoning,  but  meeriy  out  of  eke  enmity  chat  was 
in  their  Spirits  unto  the  Qodrine  which  the  Apoltle 
preached  concerning  free  juftincation.  So  much  ihal 
fufficetohaveipokenofthefecond  life. 

CHAP.  IV. 

'By  thff  property  af^aith^  viz.  to  ^eceinje^  try  tvhd' 
theryour  'Faith  be  true  or  no,  OhjeUions  an^ 
fwered. 


USE    III. 

IF  Faith  be  aReceivingjthen  by  that  property  try 
whether  your  Faith  be  true  or  not.     Whatis  the, 
Spirit  of  it  ?  Is  it  a  having,  and  a  craving,and  a  lon- 
ging appet  ice  and  dcfire  in  t'hee  chat  can  never  be 
Satisfied  and  contenced  I  Faith  will  make  a  naan  to, 
live  upon  that  he  hath,  thae  is,co  take  the  comfort; 
of  it:  But  it  looks  after  more  than  it  li^ich.     T^j 
juftjhaU  live  by  Faiths  faich  the  Text  in  ^eb»  li^-^feo 
But  what  is^  than  Fakh>  A.patienc  waicing,    th^c- 
when  you .  bavc  done  the  will  of  God  in  one  ctiHg,  1 
you  may  receive  the  promife  in  another  ^  And  a? 
patient  waiting  upon  him  as  one  that  will  not  tarry 
(long.     Faith  makes  a  man  to  waic  for  far  greater 
'  £  z  chiiigs 


28       Faithy  or  Belieofing  isKecel^ing  Chriji  ,• 


things,  than  ic  hath  already  received.  This  is  the 
property  of  faith^  (Jive  it  bur.  one  thing  that  is  good, 
and  you  muft  giveit  all.  As  he  that  commits  one 
fin,  and  commits  it  but  once,  gees  thereby  a  difpofi- 
tion  unto  every  iin.  So  he  that  doth  excercif  e  true 
faith  once  upon  Chrift  muft  alwaies  have  from 
Chrift.  As  perfons  that  long,  muft  have  every 
thing  they  fee,  elfe  they  are  ready  to  die.  So  faith 
looks  for  all  from  God,  and  from  noi>e  eife.  It 
takes  all  that  comes  from  God,  and  looks  for  all 
that  it  knows  God  hath  to  give.  And  hence  it 
comes  to  pafs  that  if  one  Beleever  fees  another 
in  his  party-colored  coat  (  asl  may  calit,  allu- 
ding to  chat  of  the  old  Teftamentvrhere  the  belo- 
ved child  was  fo  cloathed  )  If  a  Beleever  fees  ano- 
ther cloathed  with  Peace  and  Joy  through  belee. 
ving,  It  works  doubting  in  him  and  queftionmg 
whether  he  be  a  child  of  God,  becaufe  he  hach  not 
received  thofe  gifts,  or  hath  not  received  fo  much 
from  God  as  others  have. 

<  Objetf*  It  may  be  fome  will  fay  unto  me  here, 
I  baqje  caufe  to  complain,  for  I  have  not  received :  tAnd 
I  have  reafon  to  complain  becaufe  of  my  jvants  *,  I  want 
^aitby  and  I  want  love^  and  i  want  patis  nee,  and  I 
want  heavenly  mindednefi :  o$.)id  it  is  not  a  little  of 
thefe  things  that  I  waiU  neither. 

Jlnfw.  Yet  know  that  complaining  is  no  argu- 
ment that  you  have  not  received  :  Becaufe  our 
hearts  are  lo  full  of  injuftice  that  they  will  deny 
thattobepaidthembyGod^  which  they  have  re- 
ceived* But  it  is  an  argument  that  you  have  recei- 
ved and  that  you  have  Faith,  becaufe  you  would 
have  more,  and  are  unfatisfied  with  what  you  have 
teceivei    For  Faith  is  a  receiving. 

ObjeS. 


and  Keceiving  ChriJi^  is  Belk^ing.         ip 


Objeft.  Thk  is  my  Condhion  faith  one,  that  I  am 
irnqHiettUlI  getaUh  vchen  1  have  a  little^  then  if  1 
could  get  hut  thU  and  that,  Ifhould  he  contended ,  and 
I  hovp  my  kj^ee  before  Qodfor  it^  and  he  gives  it  to  me ', 
hut  when  1  have  it^  1  am  vphere  I  vQas* 


Anfvo.  I  anfwer  :  Although  thou  fhouldft  do 
well  to  ceafe  murmuring  when  thou  haft  gotten  any 
thing  (for  a  little  will  go  far)  buc  it  is  heft  what- 
ever thy  receipts  be,  that  thou  ihouldft  look  after 
more.  The  Grace  and  Comfort  that  thou  haft  is 
likely  to  be  true,  becaufe  it  doth  enlarge  thy  heart, 
and  make  thee  ftill  to  be  a  receiver.  Learn  to  di- 
ftinguifli  therefore  between  murmuring  and  covet- 
ing :  Contet  jpiritual  Qiftr,  faith  the  Apoftle  in 
I  Cor»  14. 1.  Covet^thoii  maift^  that  is,  thou  maift 
be  as  covetous  after  a 4:hing  that  Godhath,  as  a  co- 
vetous man  is  after  any  thing  in  the  world*  But 
murmur,  thou  maift  not ,  for  murmuring  fuppofeth 
all  to  be  thy  due.  And  then  whatever  God  fiiould 
give  thee,  thou  fliouldft  not  receive  as  an  Alms  frofm 
him,  and  he  fhouldlofe  his  Glory.  Coveting,  is  a 
defiring  much  from  God  :  andmurrruring,  is  are- 
pining  to  think  that  God  fhould  give  to  any  befides 
thyfelf. 

To  fhut  up  this  life  tRBrefore,  examine  what  thy 
Faith  fets  thy  Defires  after.  And  that  thou  maift 
judg  aright,  Confider,  , 

Whether  it  be  Gifts  or  Grace  >  If  it  be  Gifts, 
confider  whether  it  be  gifts  meerly  or  not ,  or  gifts 
that  are  fanftified  ^  It  it  be  gifts  meerly,  then  it  is 
no  argument  of  grace,  nay,  an  argument  that  thou 
(halt  not  recewe  from  God  i  injamer  1.4,5,6.  !r^« 
oA  cind  receive  not^  hecaufeyou  vpouldjpend  it  onyour 
liifts :  You  would  be  counted  more  for  thera,  and 
more  eminent  Chriftians  thaaothers,  and  to  be  the 
greater 


i 


2  o        Faith,  or  helee^ing,  is  ^ceiiving  Chrift ; 


I 


greater  Scars  j  and  after  your  motions  you  would 
have  all  the  reft  to  walk  :  but  God  refifts  fuch 
proud  men-  if  fo  be  ic  be  after  Tifts,  that  is,  that 
thou  maift  have  power  of  ipeech,  or  utterance,  and 
be  able  to  reafon  every  Point  and  matter  of  Religi- 
on, andtofay  fomthing  to  ev^^ry  thing  that  may 
arife,  there  is  niorc  fufpition,  i  fa^  mote  fulpition  : 
But  if  it  be  after  Gifts  that  are  fandiii-d,  or  efpeci- 
ally  if  it  be  after  much  grace ,  thou  haft  the  faith 
of  adherence,  and  thou  wouldft  have  faith  of  affu- 
rance  ^  thou  doft  adhere  fomtimes,  bur  thou 
wouldft  have  no  diftance  between  thy  foul  and 
Chrilt  at  any  time,  and  at  no  time  have  a  hankering 
of  foul  after  relief  any  other  way  but  from  Chrift. 
Ifthoulongeft  after  ^raee,  after  Love,  and  after 
more  Godly  Sorrow,  then  thou  haft  lefs  catife  to  be 
troubled,  becaufe  thou  feeleft  thy  wants  -,  and  thy 
feeling  of  thy  wants,  is  but  only  the  life  of  thy 
Faith  as  ic  is  a  Receiver.  *.      .  v 

There  is  one  or  two  Ufes  more  of  the  Point  wliich 
I  fhal  make,  and  fo  fhut  up  the  Point. 

CHAP.  V. 
life  4.  T!hm  ^elee%'erj  o^btpo  behave  themfelvef 
Of  ^ccewers  :  jind  that  in  thefe  Particulars : 
I.  In  voaiting  continually  upon  ^eani  and'Ordi" 
nance f.  2 .  In  beinj^  humble  whate'uer  they  do^re^ 
ceive.  '  ^.  In  being  comrmmicati've*  life  5. 
Conf&latien  to  aU  that  have  Vaith^ 

USE    IV.    : 

IF  Faichbe  ^  R^^ceiving,  Then  Be'leevers  oughc 
to  carry  thcmfelves  as  Receivers^ 
Iftialilnftancc  in  Three  Particulars* 

^  Firft, 


and  ^ceiving  Chrifi^  is  Believing.        5 1 


■  ■    — ■ — I ■  

Firir  :  Wait  continually  upon  che  Means  and 
Ordinances.  Jefus  Chuift  is  to  be  found  among  che 
Doftois  (  chac  1  may  allude  unco  chac  ftory  of 
him.  )  The  Ordinances  may  be  called  che  highway 
wherin  TefusChrift  comes,  chac  lb  he  may  cure  che 
blind  and  che  lame.  If  you  look  inco  ^ph,  4»  8. 
ii.youihalliind  che  Apoftie  faich.  That  the  ^ifts 
pohicb  Je^us  Chrifl  haxh  recd^vedfor  meriy  he  gives  to 
them  by  Vaftorr  and  Teachers,  and  the  work^of  the 
^inijiry.  And  if  you  compare  che  ao.verle  with 
the  veifes  chac  follow  after,  che  Apoftle  clecrly 
faith,  that  that  man  doth  not  walk  like  a 
Sainr,  noi^worchy  of  his  calling  who  doch  not  at* 
tend  unco  the  Ordinances.  He  doth  not  carry  him- 
ieif  like  himfelf ,  <Eph*  4.  i .  /  befeech  you  tvalkjvor' 
thy  of  your  calling  wherewith  ye  are  called,  and  then 
he  comes  and  tels  them  that  God  hach  appointed  che 
Minifters  to  bring  them  together.  And  when  they 
are  together  to  fil  them  wich  gifts  according  to  chac 
meafure  that  jefus  Chrift  hath  received  of  his  Fa- 
ther for  them.  As  faith  doth  at  firll  come  by  hearing 
fo  it  is  nourifhedby  hearing  and  other  Ordinan^f  s, 
ABcIeever  is  not  one  that  lives  immediatly  upon 
Godj  buL  upon  God  by  means :  For  to  live  upon 
God  immediately  is  che  life  of  fight;^and  not  of 
faich.  Ie''s  as  direftly  oppofite  unto  a  life  of  faith, 
to  negleft  Ordinances,  as  faich  and  fight  are  oppo- 
fice.  And  therefore  you  flial  find  thac  by  the  word 
and  ordinances  faith  is  wrought  in  men  in  the  daies 
ofr.henewTeftament,  chough  the  fpiiit  be  given 
abundantly.  The  Gofpel is  the  power  of  God  un- 
to falvacion,  as  it  is  preached,  ^^jw.  1. 16.  Ic  is  the 
immortall  feed  whereby  men  are  regenerated  and 
begotten  again  as  the  Apoftle  Teter  ipeaks  i  Tet.  i. 
as-  As  in  the  times  of  che  old  Teftamenc  Ehe  word 
and  the  fpiric  went  together,  And  fo  ic  doth  ftill. 
And  chat  Covenant  is  eftabiiflied  forever.    How 

cm 


%om. 
10.    17, 


-"-«—«-—»- 


-k**<Sii^U««AM«ri^ 


Faith  J  or^eliea>'m^  is  rece'fving  Chr't^  j 


" 


can  they  beleeve  faith  the  Apoftle  therefore  in 
^om*  lo.  14.  except  they  have  heard.-?  and  how 
cin  they  hear  whithoui:  a  preacher  ?  There  are  none 
n\orc  greedy  of  Ordinances  than  thofe  that  have 
had  their  Faith  by  them,  or  that  have  received 
(  which  is  the  phrafe  here  in  the  Text  )  thefulnefs 
of  Jefus  Chrift  by  them.  As  foon  as  ever  men  have 
been  convertcd^t hough  their  faith  have  been  excee- 
ding weak,  yet  then  they  have  put  therafelves  upon 
the  ufe  of  the  Ordinances5as  I  might  fhew  you  out  of 
John  4.  and  AUs  2  and  divers  other  places.  In 
<I\om.  II.  when  the  Apoftle  would  fet  down  the  re- 
jed:ion  of  the  Jews,  andthat  they  fhould  receive  no 
more,  he  fcts  them  down  as  being  barred  and  fhuc 
out  from  the  ufe  of  the  Ordinances  which  God  gave 
to  his  people.  If  Faith  be  a  Receiving  then  be 
continually  attending  upon  the  Means  and  Ordi- 
nances, becaule  by  them  Jefus  Chrifl  doth  convey 
his  fulnefs. 

Secondly :  Whatever  you  do  receive,  be  humble 
in  X  Cor*  4.  7.  What  haft  thou  which  thou  bafl  not  re- 
ceiojed?  and  if  thou  haft  received  it^  why  doji  thou 
boajf  ?  If  what  thou  haft  attained  unto  were  either 
of  thyfelf,  pr  given  thee  for  wha^  thou  haft  done, 
thou  niightft  then  glory  as  having  made  a  diiFc- 
rencebetweenthy  felf  and  others.     But  when  all 
hath  been  upon  receipts  thou  muft  be   humble. 
Shall  one  letter  bag  be  counted  better  than  ano» 
ther,  becaufe  its  filled  with  Gold  ?    Or  one  earthen 
veffell  more  precious  than  another,  becaufe  preci- 
ous liquor  is  put  into  ic.     Pride  faith,  as  'liehuchad' 
ne'\%a.ry  Tbk  h  Babell  that  I  have  built :    but  Faith 
faith  quite  contrary  ;  This  thou  haft  received,  and 
if  thou  haft  r^^eived  it,  then  be  not  proud. 

Thirdly:  If  thou  wouldft  carry  thy  felf  as  one 

that 


*>    I 


i 


and  (^cejrutng  Qmjl^  U  helk^^oin^r~Yi 

chacicisa  receiver,  then  be  ccmnmni'cacive.  In 
^Mtab>  10.  8.  freely  ye  have  rcceii'edy  there} ore fredy 
^rje.  Such  ought  to  be  cur  comnaunication  unto 
I  men,  as  they  are  unco  us  from  God.  Let  the  Saints 
\  have  the  ufe  of  all,  and  be  forward  to  ufe  whatever 
\  they  have  gotten  for  the  r  good,  for  to  this  end  you 
I  have  received  it.     He  that  had  a  Talent,  you  know 


t 


I  received  it,  not  to  lay  up,   but  to  lay  out.     Jefus 
I  Chriil  hindelf  hath  his  gifts  to  diftribute. 
j     And  if  any  n:an  fhould  fay,  -they  arcfo  and  fo 
'  and  fo  with  whom  I  do  converfe. 


^ 


he  Text  tels  you  that  he  hath  received  gifts  for 
the  rebellious,    aud  to    lead   captivity  captive 
TfaU  6b.  1 8.  He  overcomes  the  oppofition  in  men 
by  the  gifts  v/hich  he  gives  and  beitows  upon  men. 
Why  Ihouid  Chriftians  be  fo  rcferved,  and  keep 
their oylto   themfelves  ?    why  fhould  they  be  io 
i  backward  to  comfort  a:nd  dired:  others,   wirh  the 
I  fame  con. forts  and  diredions  which  they  have  re- 
ceived ?   For  if  God  hath  put  thefe   things    into 
you,  its  but  that  you  may  put  them  into  others.  1 
Why  hath  he  comn;Unicated  unco  you  a  fpirituali  ^ 
gift,  but  that  others  may  be  edified  by  you  ?  £v^n  { 
as  what  one  raemiber  of  the  body  hath,  is  for  the 
!  good  of  the  whol  and  the  more  you  ufe  what  you 
have,  the  more  you  fhall  receive.     T'hcre  is  not  on- 
ly an  eafmefs  of  exercTe  of  Grace  to  be  i^otten 
hereby,  but  an  abundance  of  Grace.     God  let^s  rain 
fall  upon  ihQ  Mountains,  that  k  may  run  down  upon 

the  Valleys.  The  more  thou  art  willing,  and  ufefulJ 
and  comaunicating,  the  n  ore  ufe  thou  hafl  of  thy 
grace,  the  more  grace  thou  (halt  have  from  God.  As 
the  things  of  this  life  are  given  unto  men,    not  for 
then  felves,  but  that  they  may  do  publique  fejf- ice 
fo  fpecially  is  Grace  given.     Thou  haft  more  faith 
than  another.  It  is  to  this  end,  that  thoumaieft  in-  I 
touragc  another.  Ihcucanft  take  freely  of  Grace  < 

It 


r 


(      j  4      Fdth^  or  Belie'Vin^  is  ^cei^oin^  Chrijl  j 

U  is  CO  this  end,  rliac  choumaieft  incouiage  another 
fo  do  as  thou  doll. 

USE     V. 

But  in  the  laft  place.  If  Faith  be  a  receiving, 
then  there  is  ftrong  Coniolation  to  all  them  thac 
have  this  Faith.  Confolation  in  this.  That  thou 
haft  a  right  to  all,  all  things  are  for  you,  and  you 
have  a  power  or  an  hand  given  you  to  take  all. 
You  are  made  the  great  receivers  of  the  eftace  and 
riches  of  JefusGhrift.  And  you  are  not  only  re- 
ceivers in  truft,  but  what  you  do  receive,  you 
have  a  right  unto.  And  let  this  comfort  you  againft 
the  weaknefs  and  inability  that  you  find  to  do  any 
fervice  for  God.  You  can  do  nothing,  but  know, 
that  the  great  and  main  work  is  not  doing,  but  re- 
ceiving. Ueb,6.  7.  As  the  ground  doth  drink  in 
the  rain  ,  and  receive  the  feed  before  it  can  bringl 
forth  fruit  for  him  by  whom  it  is  dreft.  5*0  muft 
you  firft  get  from  Jefus  Chrift,  before  you  can  bear 
fruit  unto  him. 

And  it  is  a  Comfort  to  you  in  this,  that  though 
y9U  do  lofe  much,  andfufFer  much  lofs  in  foauhing 
for  the  fake  of  Jefus  Chrifl,  you  fhall  have  it  again, 
whatever  thou  parteft  with,that  the  Grace  of  Faith 
may  rule  in  thee.  I  fay  whatever  thou  parteft 
withalU  thou  haft  by  the  Grace  of  Faith  fomthing 
whereby  thou  maieft  receive  thac  in  a  better  kind 
and  much  more.  As  men  pay  money  in  one  Coun- 
try, and  take  a  bill  to  receive  it  in  another  with  in- 
creafe,  fo  now  when  thou  parteft  with  thy  confi- 
dence, and  with  thy  underftanding  thac  thou  mai'ft 
receive  from  Jefus  Chrift,  thou  do^ft  it  but  that  thou 
maift  receive  ten  times  more  at  the  hand  of  Jefus 
Chrift,  than  what  thou  parcedft  with,  and  every 
way  as  good  for  thee. 

And  fo  I  have  now  done  with  the  general!  point, 
chat  Faith  is  a  receiving. 

-:.L-.  CHAP.I 


II  I  I  I    I  f  ■ 


and  ^ceinfing  Chrift^  is  Beleen)ing.         2 «; 


CHAP.    VL 

U^n?  ^aith  ^ccewef.  i*^y  an  AH  of  the  ^«- 
derfianding.  2.  ^y  an  AU  of  the  Will,  ^aith 
otitis  an  aU  of  the  ^nderflanding  doth  fever  aH 
Works*  Firft,  It  doth  the  office  of  an  Informer  ^ 
and  that  in  fever  aU  particulars* 

I   now  come  particularly  to  open  how  Faith  doth 
Receive.     And  for  chac, 

Faich  doth  receive  by  the  A^  of  the  mind  or  the 
Underftanding,  or 

By  the  Adl  of  the  Will. 

Thcle  Two  faculties,  the  Underilanding,  and  the 
Will,  are  like  hands  by  which  we  receive  Jefus 
Chriftand  his  fulnefs ;  Or  they  are  like  feverall 
Veilels  and  Barns  which  are  filled  with  his  fulnefs. 
If  you  look  into  theScripture,  youihall  find  that. 
To  Receive  is  afcribed  unto  the  undcrjftanding.l  wil 
mention  but  one  place  of  many,  i  Cor*  2. 14.  TJbc 
naturaUman  cannot  receive  the  things  of  Qod:***Hs 
re^eivs  them  noty  neither  can  he  k;now  tljemy  becaufe 
tljey  arejpirituaUy  difcerned.  When  Chrift  hadipo^ 
ken  in  parables  unto  the  people,  he  ufeth  this  lan- 
guage, in  W^tt^.  19.  12.  He  that  can  receive  ity  la 
him  receive  it* 

AndReceivingisnot  only  a  work  of  the  mind 
and  underftanding,  but  a  work  alfo  of  die  Will. 
Jnn\om.  i4»  !•  Him  that  k  vpeak^in  ^ aitb  n\eceive. 
Receive,  what  is  that  ?  He  fpeaks  of  fuc^  a  recei- 
ving as  the  Apoltle  in  the  Epiftlc  to  Vhilerh.ver.  12. 
V7rites  concGrumgOnefmut,^hich.  was  nothing  elfe 
J)ue  a  welcoming  and  kind  entertaining  of  him 
^withlave.  The  Text  that  I  have  in  hand  (Asma- 
ny  at  received  him  )  muft  be  underftoodof  both 
thefe. 


gA 


Ym 


% 


■  .J 'tr 


3 6  Faith,  or  'Beke-v'tng^  is  ^cei<ving Cbrijl ^ 


I 


^^^ 


You  muft  undcrftand  chis  Receiving  of  an  aft  of 
the  mind.  For  in  che  verfe  before  che  Texc^  he 
fpeaks  of  light  and  inlighcning,  and  bearing  wit- 
nefs  of  the  light.  And  therefore  the  receiving  this 
light,  is  by  having  the  eyes  of  their  mind  inlightncd 
and  opened.  And  on  the  contrary  ^thoie  that  receive 
not  Chriif,  arefaidto  be  in  daiknefs  or  without 
underftanding.  And'mHeb-  ii.  3.  liy  ^aitb  vot 
widerftand. 


And  this  receiving  alfo  is  an  aft  of  the  Will.     For 
it  notes  the  taking  of  a  thing  as  our  own,   and  che 
near  and  intimate  conjuiftion  unto  it.      As  a  man 
you  know  that  doth  receive  meat,  or  as  one  chat 
receives  an  Eftate  or  pcffelfion,  or  fas  1  faid  in  che 
beginning)  a  Friend  entertains  a  Friend.     So  we 
fare  (aid  here  CO  entertain  Chrift.     In  John  10.  38. 
IVe  l\tiow  dnd   ^eUe've.      Believing  being  diftinft 
from  knowledge,  muft  needs  argue  an  aft  of  the  o- 
Cher  faculty  of  che  Soul    (  the   Will  )    k  is  true, 
faith  is  buc  one  habit,buc  yet  there  are  divers  a.fts  of 
thic  habit  which  are  coordinate  one  unto  another. 
An  Aft  in  the  underhand ing,  as  well  as  an  Aft  in 
the  Will.     Faith  is  feated  but  in  one  faculty,   but 
yec  thac  onefaculcy  hath  a  redundance  into  the  o-, 
rher.     If  wefhouldfcy  che  Will  is  the  fubjeft  of 
Faith,  bccaule  Faich  is  a  Grace,  and  from  it  a  man 
is  denominated  good,  which  a  man  is  not  from  any 
habic  of  the  under/landing,  yet  ftill  we  fay  faith 
hath  a  work  upon  the  underflanding.   And  if  we  fay 
Faith  is  :n  theunderftanding,  yet  we  fay  it  huth  a, 
work  upon  the  Will  in  making  it  to  delighc  m  chac 
which  theunderftanding  prefents  unco  it.     There 
is  an  acuratenefs  in  determining   which  faculty 
faith  is  in,  buc  we  need  not  ftand  upon  that;,  because 
there  is  fomthing  thac  this  work  of  faith,  do ch  in 
hoch.     And  if  we  look  into  the  Scripcure,  wc  fliall  J 
,  find.. 


and^mVtngChrlfi^    U^die^ing.        57 


find  ic  I'peaks  as  ic  is  an  aft  of  che  under flau- 
ding.  ^y  bis  kjiotvledge  flmll  my  righteous  Ser 
want  jit jiify  many,  Ifay  53.  11.  And  ciiey  thac  are 
taught  of  God  come  unco  him,  John  6. 45.  and  fom- 
times  faith  is  defer ibcd  by  a  confidence  and  cruH:  of 
our  felvcs  upon  God  through  Chriil.Buc  when  faith 
is  defcribedby  an  aft  of  the  underftanding,  you  are 
to  fuppofe  allwaies  that  there  goes  an  aft  of  the 
Will  with  it.  And  when  Faith  is  defcribed  by  an 
aft  of  the  Will,  you  muft  alwaies  fuppofe  that 
there  goes  an  aft  of  the  underilanding  alfo.  For 
they  only  that  know  the  name  of  God  cruft  in  him. 
Whether  the  Underftanding  or  the  Will  be  firft 
wrought  upon,  I  fhal  not  fpeak  to  now  (  fomthing 
peradventure  may  fall  in  before  I  have  done  this 
point.  )  Butl  Ihall  now  fal  upon  che  Under/lan- 
ding, becaufe  men  have  fufFcred  their  light  to 
be  put  out,  and  while  they  cry  out  againft  a  bare 
notionall  knowledg  of  the  things  of  God,  they 
have  loft  the  knowledg  of  it.  Faith  (  I  fay  )  is  an 
aft  of  receiving.  And.by  Faith  as  it  is  an  under- 
ftanding aft,    ^l  fh^ll  open  thac  in  fome  particulars* 

"  Firft :  Faith  doth  the  office  of  an  Informer,  or  it 
brings  in  news  8c  tidingsi'nco  the  Soul  of  what  good 
is  to  be  had  in  Jefus  Chrift.  k  is  as  it  were  an  In- 
voice or  bill  of  lading,  or  advice  of  what  commodi- 
ties&advancages  Jefus  Chrift  is  ful  of. As  Merchants 
you  know  have  cheir  Faftprs  abroadto  informthem 
what  wares  and  commodities  are  to  be  had  in  feve- 
ral  Countries,and  what  goes  ofFand  bears  price.  Oi:= 
as  chere  are  parciculars  and  futveys  given  of  Land 
unco  pur  chafers^  that  they  may  know  every  thing 
they  deal  for.  So  Faich  now  (  as  ic  is  in  the  un- 
derftanding )  it  gives  in  a  particular  unto  the  Soul 
ofwhat  Chrift  is  appomted  to  do,  and  hath  recei- 
j  ve4  to  give  unto  poor  fmners.    And  hence  it  is  in. 

the 


^fal. 
10. 


t 


■  — -  I  , 

28     Fahh^  or  Believing  is  Keceifving  Chrijl  j 


cheScL'ipture  called  a  teachingjjo^.  6.44,45.  ^oman 
(faich  cheTexc  )  can  come  unto  me  except  the  ^a- 
xhitr  draws  hiniy  as  in  is  written,    They  jhpU  be  all 
taught  of  Qod)  ^very  one  that  h-ath  heard  and  learned 
ofthd  father  comes  unto  me.     And  in  ^ph,  i .  1 8.  It's 
called  an  opening  of  the  Eyes  to  cake  in  that  which 
is  to  be  lece  ved.     ^or  th>f  caufe  ffaith  Paul)  Ij 
botx>  my  kjie3s  unto  the  Qod  and  father  of  our  Lord  j 
JcfmChriji^that  the  eyes  of  your  mind  being  enliglmiedy 
yee  may  l^r-iovp  vohat  is  the  hope  of  your  callings  &c.  And 
ic  is  called  a  revealing,   and  niaking  known  of  the 
My  fiery,  ^ph.  3. 4,  5-  TVf:^  hath  bekeved  our  repoi^ 
and  to  whom  is  the  Arm  efthe  Lord  repealed  ?  As  the 
Apoftle  quotes  the  words  of  \faiah  in  %pm,  lO.  17. 
and  beloved  the  things  which  faith  doth  reveal, 
cannot  be  known  otherwife     i  Cor,  2.  7.  ^ye  hath 
notfeen  nor  ^ar  heard,  nor  k  the  heart  of  man  able  to 
conceive  what  Qod  hath  laid  up  for  them  that  love  hinu  \ 
But  we  have  this  mind  of  Chrift  whereby  we  know 
him  :     we  have  the  knowledg  of  the  deep  things  of 
God.  Ic  is  hidden  wifdom,  8c  not  to  be  found  out  by  \ 
man,  in  ver.p.  and  14.  the  Natural  man  cannot  difcem  [ 
it.     As  weak  eyes  cannot  look  upon  the  light :  Or; 
as  fomc  fmall  prints  cannot  be  read  by  fomc  tender 
eyes.     There  is  in  all  ordinary  things  which;  faith 
believes,  and  receives,  fomc  extraordinary  things. 
As  for  example  :    By  faith  a  man  knows  the  world 
.  .was  made  of  nothing,  *Pffl7.  11.  3.  But  his  Faith  refts 
I  not  there,  but  he  looks  upon  all  the  promifes  of 
God  as  being  made  by  God  chac  hath  fuch  power  co  1 
perform  chem,  and  refts  upon  them  accordingly.  I 
He  looks  upon  all  as  comming  through  the  merits  ' 
of  JefusChr ill, <£;?/?.  3.  19.    He  looks upoH  things' 
as  paffing  knowledg.    I  pray  that  Chrift  may  dwell  I 
'  in  your  hearcs  by  faich,  that  you  may  comprehend 
•whatpaffech  knowledg.  I 

And 


'  -  ,^. 


W«^  ^ctinJtng  ChriJifsBelie^in^        3P 


And  as  Faith  will  reveal  and  cell  a  man  nothing 
that  is  ordinary,  but  wonders  *,  fo^t  informs  a  man 
certainly.  It  brings  nothing  that  is  liable  to  a 
falfhood,  or  a  queltion.  It  cannot  but  come  to  pafs 
which  Faith  reveals^becaufe  Faith  hath  alv/aies  the 
Word  and  Truth  of  God  for  its  Objea:.  It  will 
fpeak  nothing  but  what  it  hath  from^ods  own 
mouth  i  and  the  words  of  his  mouth  are  as  pure  as 
Silver  feven  times  tryed  in  the  fire,  in  which  there 
is  no  drofs  at  all.  lin:o  this  end,  that  Faith  may 
make  the  £bul  to  know  v/hat  is  to  be  had,  and  to  be 
gotten  by  Jefus  Chrill.  Ic  doth  particularly  fet 
before  us  the  benefits  of  Jefus  Chrifti  or  the  End  of 
GodtkeFather  in  giving  Chrift.  He  is  Wifdom, 
Right eoufnefs  ,  Sanguification,  and  Redemption. 
It  reveals  them  as  thofe  things  that  are  to  be  attai- 
ned unto  by  us.  And  upontliis  icfpeaks  unto  the 
Soul,  as  the  Patriarch  did  unto  his  Son  when  there 
was  a  Famine  in  the  Land,  There  is  Corn  in  Egypt, 
why  do  yOH  not  go  thither? 

So  Faith  tells  a  man  what  he  fiiould  pray  for,  and 
look  for  5  and  it  faith  unto  him.  Thou  art  troubled 
bccaufe  thy  heart  is  barren,  but  is  there  not  fruit^ 
fulnefs  in  Jefus  Chrift  >  And  though  thy.  Under- 
ftanding  be  dim,  and  cannot  fee  the  bottom  of 
things,  yet  is  there  not  light  fhining  in  him  ?  What- 
ever a  Soul  needs,  th^re  is  a  luppiy  of  in  Jefus 
Chrift,  and  Faith  informs  a  man  of  foniuch.  It 
makes  known  both  the  power  and  love  of  God  the 
Father  in  his  perfon,  and  the  holinefs  of  Chrift,  and 
his  fatisfadiion  and  purchafe,  and  the  ftate  to  which 
he  is  r ifen.  Thefe  things  are  neceffary  to  be  known, 
and  without  them  no  man  can  receive  any  thing  at 
the  hand  of  Chrift  j  he  muft  know  Jefus  Chrift  to^ 
be  ^od,  I  John  5.  20. ,  This  is  the  true  Qod^  and  eter» 
nal  Life*.  And  until  a  man  doth  thus  know  him, 
be  hath  no  underftanding,  as  the  Apoftle  fpeaks 

thcie. 


^o     Faith ^  or  Beliea^in^  u  ^cei^ing  Chrifi ;        I 


there.  We  kjiovo  that  the  Son  ofQod  is  come^  and  hath  f 
{^ivenvs a-i  rmderpa'idw^  to  b;iiovo  Inm  ihat  it  trup,^ 
^iiid  vre  are  m  him  that  U  triic  ^  and  this  is  tl^e  true  QoA- 
and  eternal  Life,     Faith  upon  Chri/t  is  rhegrentcfl: 
Idolatry  cndSupcrlticion  that  ran  bc^  till  the  Toiil 
be  cleer  in  this ;  and  the  great  eft  folly  for  a  nanro 
commit  himfelf  to  Chrift,  if  he  were  not  Qod,   Voui 
muft  alfo  k^ov/  the  Satisfaction  of  Chrift  :  For  this! 
indeed  is  that  which  troubles  rh^  foulof  a  conver-l 
ted  man,  That  there  muft  be  mends  made,  and  refti- 
tution  unto  God  for  alUiat  dfhonor  wh  chiinhath; 
done  him,  which  he  cdnnoi  do  by  all  his  duties  and 
engagem.ents,  nor  by  reformation  for  the  future.      j 
And  not  only  doth  it  inform  a  man  of  part^cul^^rs, 
but  of  thercadincis  and  willingnefs  that  is  in  Jefus 
Chrift,  and  in  the  Father  to  pare  with  all  thtfej 
things.     A'readinefs"  in  Chriftj  chat  he  is  fent  of  the 
Father,  and  m.ade  as  a  common  Stock,  out  of  whom 
he  coramunirares,  even  as  the  Firft  t/^^i^w  commu- 
nicates h-s  iinfulnefs  to  his.     Therefore  the  Scrip- 
ture reveals  him  as  a  Stock  and  Head,  as  one  chacjs 
inrrufted  in  the  behalf  of  tinners,  as  one  that  hath 
received  Commandment  from  the  Father  that  he 
fhould call  them,  andhaving  called  them,  fhould; 
bear  them  in  his  ArmiS  untill  he  brings  them  to  GTo-  j 
ry.     And'for  the  readineis  of  God  the  Father,  h] 
reveals  unto  the  Soul  that  he  hath  received  a  price, ' 
land  therefore  all  that  is  to  be  given,  is  a  debt :  Thaci 
this  Price  did  but  make  v/ay  for  the  accomplffli-j 
n:ent  of  ^ods  good  Will  from  all  Eternity  ;  and  as 
he  could  not  til  he  was  fatisiied  (  becaufe  of  the 
honor  of  his  Juftice  )  giveus,  fo  he  cannot  being 
l«tisfied  (becaufe  it  would  be  a  difhonor  to  Juftice^ 
butgivelis.     I  might  be  large,  but  the  Sum  of  all 
(  is  this  :  That  there  is  a  neceflity  of  the  knowledge 
of  the  ^ofpel  required  of  thofe  that  dobeleeve,  or 
required  unto  the   receiv-ng  of  any  thing   from 

Chrift, 


— ^— ^1  I  -I 

and  Keceivhtg  ChrlH^  isBelieofing.         4; 


Chiift/'  Informationofthemyftery  of  the  Gofpel 
is  che  way  whereby  we  come  to  be  made  partakers 
of  all  the  Grace  of  the  Gofpel.  As  the  heat  comes 
in  with  che  light  into  the  Air, So  dorh  alfo  with  the 
knowledg  of  Chrift,  the  things  of  Chriil.  TJjey. 
that  h;novo  thy  name,  they  wilt  truft  in  thee,  Pfal.  p.  10* 
I  know  whom  1  have  trufted*  How  can  ye  belee^ve 
except  ye  hanje  hf^ard  ^  faith  the  Apoftle  in  1{om.  lO. 
14.  While  men  are  not  in  fear ^  nor  fenfible  of  t  heir 
danger, So  long  (as  Solomon  faith)  the  fool  be^ 
Iceves  every  thing  and  will  hope  in  any  thing,  and 
make  any  thing  to  be  the  foundation  and  ground  of 
their  truil  and  confidence,  ^rov.  14.  i  $•  But  when 
Conicience  comes  to  be  troubled,  and  when  a  man 
comes  to  fee  what  muft  be  done  to  fatisiie  the 
wrath  of  God,  then  a  man  grows  wary  and  is  afraid 
of  trufting  to  any  thing  that  is  not  furacient,  and  a- 
ble  CO  bear  him  up  in  the  day  of  tryalL 

You  fliall  find  fomtimes  in  the  Scripture,  Faith 
fet  out  by  Wifdom,  ^ph.  i.  8.  ^e  hath ahoundedto- 
wards  Tfs  in  all vpifdom  and  l^owledg.  So  Chrift  js 
made  unto  usWifdom,Righteoufnefs,Sandtification 
and  Redemption.  Wifdom,  that  is,  he  gives  Faith. 
becaufe  it  follows  afterwards,  rhat  he  is  made  unto 
us  righteoufnefs,  1  Cor.u  30.  Thefe  Words  compre- 
hend all  we  have  in  Chrift,  both  in  this  world  and 
in  the  World  to  come.  There  is  righteoufnefs  and 
fandification  when  we  do  belecve  in  him :  There 
is  wifdom  that  we  may  be  partakers  of  that  righte- 
oufnefs and  fanftification :  'And  Redemption  or 
gathering  together  of  the  body  again  out  of  the  duft 
into  which  it  moulders,  that  you  may  be  for  ever 
with  the  Lord.  That  Wifdom  there  going  before 
righteoufnefs,  mufl  needs  be  meant  concerning 
Faith.  Faith  cherfore  doth  make  a  man  wife.  And 
the  reafou  why  it  is  fo  called,  is  becaufe  it  makes 

h  the 


Jl*- 


4  2      Faith ^  or  ^elienjing  is  ^ceirving  Chrijl ; 


I 


the  Soul  to  deal  exceeding  warily,  aud  cha;:ily, 
and  upon  good  grounds.  Elfe  a  man  would  take 
the  moil  ordinary  Bayl  (  as  1  may  cal  it  )  the  mea- 
ncft  grounds  and  realbns  for  his  hope  that  could 
be.  As  a  wife  man  wil  not  adventure  his  Eftace  in- 
to the  hands  of  any  onewhom  he  knows  not  wel  but 
he  wilhave  good  grounds&know  whom  he  tiufts  be- 
fore he  trufts,  he  wil  have  fomthing  to  ihcw  for  th  at 
well  he  trufts  another.A  wife  man  wil  not  take  every 
ones  word,  but  will  enquire  what  the  mans  Eftatc 
and  i^oodnefs  is  that  promifeth  to  pay  him.  So  a 
man  becomes  wife  ^  Fakhmakcsa  man  exceeding 
chary  and  wary  leaft  that  he  fhould  lay  fo  great  a 
building  upon  a  foundation  or  principle  that  will 
not  hold  out  in  the  day  of  the  Lord.  Al  the  time 
of  a  mans  unregeneracy,  a  man  adventures  himfelf 
and  puts  all  his  hope  upon  fuch  things  as  in  reafon 
(  indeed  )  will  give  him  no  kind  of  confidence. 
What  argument  is  this,  that  becaufe  ^aman  was 
called  to  the  banquet  of  the  King,  therefore  ic  was 
that  he  might  have  all  the  honor  done  to  him, 
which  might  be  done  to  a  fubje<!i  ?  What  argument 
is  this,  that  becaufe  a  man  hath  long  life  and  an  a- 
bundance  of  tkefe  outward  things,that  therforeGod 
hath  no f core  againft  hira,8c  that  his  fms  are  pardo- 
ned 8c  done  away  ?  Foolifh  8c  abfurd  things  do  men 
lay  as  the  bottome  ftone  upon  which  they  lay  their 
hope  during  the  time  of  their  unregeneracy.  But 
when  faith  is  wrought,  men  wil  know  good  reafon 
before  they  do  confide  or  truil  themfelves.  They 
know  God  is  good  that  hath  promifed,  but  they 
will  have  fomeching  to  intimate  to  them  that-  the 
promife  is  to  ther^  and  that  they  have  a  fhare 
in  it :  and  therefore  it  comes  to  pafs  that  that 
which  men  count  the  mifery  ofChriftians,  is  their 
happinefs  and  commendation,  vv{*  chat  they  are 
fofuUofdoubtf,  and impreffions,  andfears,  leaft 
I  this,) 


and  ^ceimg  Chriji,  is  Believing.        a  5 


this,  and  that,  and  a  third  ihould  not  abide  thcj 
touch  in  the  day  of  the  Lord.  The  more  4  mans 
faith  doch  thus  inform  him,  the  more  opportunity- 
he  hath  of  receiving  much,  and  of  growing  mucn 
into  the  fuhicfs  of  Jefus  Chrift.  If  fo  be  I  may  bor- 
row fome  meaner  reprefentation  of  it,  it  k  in  this 
cafe  as  it  is  with  Merchants  that  have  quick  advice 
from  beyond  Seas,  they  know  what  to  buy,  and 
what  will  put  off,  and  what  wil  yield  grcateft  pro- 
fit5andthey  gain  much,  and  grow  rich 'quickly  : 
They  get  and  vend  the  commodity  to  their  great 
profit  in  a  little  while.  So  now  aoth  a  Chriftian 
too.  When  his  Faith  and  Confcience  is  continual- 
ly celling  him  that  there  is  this  Co  be  had,  and  with 
this  ptayer,  and  with  this  Saint,  and  under  this  Or- 
dinance you  may  be  fitted  with  this  and  that  and 
with  a  third  Comfort  or  Grace  according  as  your 
need  r  equireth.  A  Chrift ian  grows  to  a  very  great 
degree  in  a  little  time. 

CHAP.     VII. 


iAfecond  Worh^  of^aitb  of  it  it  an  A^-cf  the  ^ti' 
derfianding^  viz.  Ttf  per  facade  the  Soul  to  an  af- 
fent.  A  third  worl{^y  iftoperftvadethe  Soul  to 
go  to  Jefus  Cbrifb  for  aU  things  revealed  to  be 
in  him.  A  fourth  vpork^  k^  to  l^eep  in  mind 
the  thoughts  of  thefe  things  thm  revealed. 

SEcondly  :  And  as  Faith  doth  thus  in  the  Under- 
flanding  inform.  So  it  doth  perfwade  the  Sc«l 
unto  an  affent,  that  is  to  ;udg  and  approve  all  the 
things  that  are  revealed  to  be  reall  and  true.  Faith 
in  the  Underftanding  doth  reveal  the  things  pro- 
mifed  as  real  and  fubftantial,  8c  not  barely  as  news, 

h  z  but  I 


t 


44-     Faith  ^  or  Be  I  teaming  is  receinjing  Chrijl ; 


I 


.buc  as  matters  of  conccrwmenc ;  and  not  of  con- 
ccrnmcTit  only,bucas  the  things  which  cannot  be 
i  other  wife.  And  therefore  it  works  a  firm  affent  in 
the  foul,  fo  as  nothing  can  make  it  think  otherwife. 
Nothing  can  make  ic  queftion  whether  thefe  things 
be  not  to  be  had  in  Chrift  whch  it  doth  reveal. 
And  fo  you  have  i  in  John  3 . 3  3  •  ^^  that  doth  belee've 
fetf  to  bis  Seal  thai  Qod  is  true*  He  fets  co  his  Seal. 
it's  a  further  confirmation  (  you  know)  in  Law,  for 
a  man  to  let  to  his  feal  before  witnefs  than  ic  is  for 
a  man  to  pafs  his  promifc.When  the  Seal  is  fct,there 
is  no  plea,as  wel  as  no  going  back:Thac  is  the  fullcft 
confirmation  fuch  a  confirmation  as  Ameriy  and  fuch 
a  ful  affent  doth  faith  work  in  the  Soul  concerning 
what  ic  knows  of  Jefus  ChrifliSo  that  Faith  wil  fay, 
Ic'^s  true, and  it  cannot  be  queftioned,  andic  js  un- 
doubted, Ic  is  worthy  of  all  acceptation,  as  the  A- 
poftle  faith  in  another  cafe.  And  let  the  cunning 
andfubtiky  of  Satan  be  what  ic  will  be,  yec  he 
holds  thac  fure  which  is  fpoken  concerning  the 
promifes.  And  hence  in  all  che  croubles  i^che 
rainds  of  the  Saints,  cheir  crouble  is  not  fo  much  for 
any  thiiag  as  this,  that  there  being  fuch  things  to 
be  had,  that  they  have  no  fhare  nor  portion  in  them 
as  chey  fear.  For  the  feccing  forth  of  this  firm  aflenc, 
In^/^>5;.i.  Who  ffaith  the  Text  )  hathbelee^ed 
our  reporty^ni  that  word  there  if^afc^n  [fBdee^ved']  is 
of  fuch  a  conjugation  in  the  Hebrew  Toi^gue,  as  ma- 
kechathingouctobecrue,  It  givesit  a  being,  that 
is,  it  makes  the  thing  as  reall,  as  if  the  thing  revea- 
led, were  revealed  unto  fenfe,  and  to  be  taken  no- 
tice of  by  the  eye,or  ear,  or  the  like.  And  in  %om,  4. 
:^i.  ic  is  faid  chac  Abraham  becaufe  he  had  the  pro- 
mife  of  God,  was  fully  perfwaded,  that  what  Gcd 
had  promifed  he  was  able  to  perform.  He  was 
folly  per f waded*  Where  true  faith  is,  there  is 
not  alwaies  fuch  a  fill  perfwafion  that  a  man  ihal  be 

favcd : 


. —      ■  —!■ -^m— ^ — 

and^cel^ing  Chrijl,  k  BelieVi/tg.         as' 


I  faved  :  but  where  cme  faich  is,  there  is  a  fulnefs  of 
I  perfwatlon  chac  the  things  revealed  fhall  be  accom- 
iplifhed:  Bui  yet  not  fucha  fulnels  as  no  fuither 
I  degree  can  be  added  to  it,   but  fuch  a  fulnels,   as 
I  there  is  no  doubt  nor  fear  of  the  contrary  :  As  full 
;  affurance  is  oppofite  to  an  opinion  :  v/hereas  an  opi- 
nion is  nothing  elfe  but  an  auenting  to  a  thing  with 
fear  chat  it  may  be  other  vife  than  it  feems  to  be.  In 
oppofition  CO  an  opinion^  Faich  is  a  full  perfwafion,' 
though  it's  not  a  ful  ailuraace  as  it  notes  perfeftion. 
As  for  example.     He  that  fees  a  color  may  be  fo 
certain  as  he  cannot  be  d-ceivedand  yet  he  may  fee 
ic  more  cleerly  than  he  doth.     So  a  man  may  have 
more  of  the  Grace  of  the  faich  of  affenc,  yet  chac 
furcher  degree  doch  noc  adde  any  further  certainty 
of  theobjeftjbut  only  of  the  degree  of  beleeving. 
And  therefore  in  the  Scripture,  Faith  is  fomtimes 
called  fc2mg,an(l  fomtimes  tafting.     Taji  and  fee 
howgoodthe  Lord  is*     And  fomtimes  heaxmg  :  My 
fheep  hear  my  voice,     %A.nd  bear  and  your  Souls  Jhall 
[I've.     As  rcafon  perf wades  the  underilauding  in 
ordinary  and  natuarll  things,  and  that  Reafon  molt 
which  is  demoaftrative.     So  Faith  perf  wades  tRe 
Soul  in  things  that  are  revealed,  and  though  thac 
the  things  chemfe Ives  do  noc  appear,  yet  becaufe 
God  faith  they  are  fo,ic  doch  as  verily  beleevethem, 
as  if  they  f aw  them  with  their  eyes,  or  fekthem 
with  their  hands,  or  were  partakers  of  them  by  any 
fenfe.     And  herein  lies  a  very  great  difference  be^ 
tween  the  people  of  God,  Beleevers,  and  others. 
To  others,  the  great  things  of  the  Gofpel  feem  to 
be  as  a  itrange  thing,   yea  as  foolifhnefs  as   the 
Apoftle  faith.     And  as  the  Apoftle  doth  intimate 
in  another  place  when  he  ufeth  this  phrafe.   Why 
jhpulditfeemflrange  and  incredible  to  you  that  Qod 
fhouldraifeupthedead,^  All  chac  the  GofpeU  faich 

till 


Job.  10. 

Ifa.  55?. 

3.        ' 


a6        Faith,  or  belee^ing,  is  ^ceia)tng  Chrift  ,• 


I 


till  faith  hath  this  work,  is  not  only  counted  as  ; 
fable  that   is  the  Phraie  of  the  Apoftle  when  he 
fpeaks  of  them  that  preach  Fables,  fuch  things  as 
are  devicesforlbme  further  end,  and  becaufe  there, 
are  fuch  things  but  only  uledas  a  piece  of  Rheco- 
rick  to  perfwademen  to  another  thing:  As  there 
is  no  dif  pucing  againft  fenfe  :  A  man  feels  ic  to  be 
hot,  and  nothing  can  make  him  fay  it  is  cold^  v/hen 
he  tails  the  thing  that  is  fweec,  nothing  can  make 
him  fay  it  is  bitter.  So  nothing  can  make  a  man  chac 
belecvesjbeleeve  the  things  that  are  revealed  to  be  o- 
therwife.That  is  the  meaning  of  theApoftle,!  Cor,2. 
i5.That  the  fpiritual  man  is  judged  of  none.He  may 
be  cenfured  of  men  for  to  be  a  fool,    and  by  his 
own  heart,  andby  Satan  :  What  do  you  bcleeve  that 
God  wil  part  with  fuch  things  unto  fuch  a  one  as  you 
are  ?  Is  it  reafon  that  the  Lord  of  life  ihould  die,  8c 
be  made  a  curf e  for  you?But  though  he  may  be  judg 
ed,  yet  he  cannot  be  caft  in  his  judgment^  he  cannot 
be  perfwaded  to  the  contrary,from  what  he  receives 
from  the  judgment  of  Faith  in  the  Word  of  God. 
TUhe ^irituaU  man  judgeth  all  things  and  he  himfelf  is 
judged  of  none.     There  is  a  Judgment  of  cenfure, 
and  a  Judgment  of  con viftion.     By  a  Judgment  of 
cenfure  a  Beleever  may  be  condemned  of  others, 
and  condemned  and  checkc  by  his  own  carnall 
heart.     As  S^^r^  laughed  when  fhe  heard  the  news 
I  of  having  a  child  in  her  old  age,  in  whom  all  the 
generations  of  the  Worldftiould  beblelTed.     So  a 
man  is  ready  to  laugh  at  himfelf  for  beleeving 
things  which   the  Gofpell  requires  which  arc  fo 
much  above  reafon.     I  fay  a  man  may  cenfure  him- 
felf, and  be  cenfured  by  others.  Bar  with  the  Judg- 
ment of  Conviftion  he  caanot  be  Judged.    The 
word    aV««e/«»,    which  the  Apoftle  ufeth  fignifies 
fuch  a  kind  of  Judgment  wch  a  man  makes  of  a  thing 
when  he  hath  tri'd  it  in  al  the  moft  exquifite  waies 
\  that  poffibly  may  be  ufed.Such  a  kind  of  knowledg 

as 


and  ^ceiving  Chrift^  is  Beliea^ing.        47 


as  a  man  hath  of  the  macccr  which  he  hath  gotten 
'oucof  chcconfcllion  of  another  by  torments  and 
^tortures.  Do  what  you  wil  unto  a  Godly  man  and  a 
JBeleevcr,  yet  ftill  he  holds  that  God  is  good,  and 
that  there  are  fuch  things  in  Jefus  Chrift  which  th^ 
Gofpell  reveals.  Do  what  you  will ,  Torture  him 
with  temptations,  yet  when  he  is  himfelf  he  holds 
that.  Youmay  feethisto  be  the  nature  of  com- 
mon Faith*  Men  that  have  but  a  common  hi/lori-  j 
calfaixh,yet  they  beleeve  fo  firmly  as  nothing  can 
make  them  denie  Chrift,  As  we  fee  by  experience 
of  many  among  the  Turks  who  have  nothing  but 
this  Faith,  yet  when  chcy  have  liberty  offered 
them  from  thofe  torments  upon  refufing  to  own  Je- 
fus Chriil  to  be  God,  yet  they  refufe  that  liber- 
ty. Specially  you  fhall  find  thofe  that  have  ftrong 
faith,  they  will  hold  the  conclufion  when  they  can- 
not anlwer  the  reafon.  As  Job  fa  id  unto  his  friends. 
Job  ay*  $•  *H€  voouldhold bis  Integrity  till  Jje  died*  Let 
them  fay  what  they  would  of  Gods  dealing  with 
good  men  and  bad  men,  yet  he  would  hold  his 
own.  Thou  knoweft  there  is  no  Iniquity  in  my 
hand  faith  he.  So  when  a  Godly  man  knows  not 
what  to  fay,  yet  he  faith  this  is  the  word  of  God, 
8c  that  remaiues  FaithfuU,  and  this  is  certainly  true 
concerning  Jefus  Chrift,  and  cannot  be  queftioned 
Nay,  take  thofe  that  have  weak  Faith  :  As  the 
Needle  that  is  touched  with  the  Load-fl:one,though 
it  may  be  jiogged,yet  it  wil  turn  again  to  the  North. 
So  though  a  weak  Faith  fhould  forget  it  felf,  yet  it 
will  recant,  and  retraft,  and  recover  it  felf  again 
to  the  acknowledgment  of  the  Truth.  I  fhall  fay 
no  more  of  this,  but  only  thus  much  ^  That  as  he 
thai  hath  drunk  in  an  Opinion,  is  fo  prejudiced  a- 
gainft  the  contrary,  that  he  will  not  h<;ar  nor  credit 
whatever  is  faidagainft  it.  So  doth  Faith  preju- 
dice the  Soul  againfl:  any  ill  reports  or  falfhoods 

that 

'        '         I.  »i  I  ».  II      I  -11         I         — r— ^|f»— — *        I  II        I    ■!  »■  I I    fc      t 


48       Faith  J  or  Belie^in^  is  Kecei^in^  Chrijl ; 


chat  can  be  raifed  of  JcfusChrift,  or  the  Prorai* 
fes. 

Thirdly  :    As  Faith  doch  chis  as  it  is  an  adt  of  the 
Underftanding  ^  So  it  doch  peiiwadeand  lay  argu- 
ments before  the  Will,  that  it  fhouldgountojefus 
Chrift  for  all  thefe  things  which  are  revealed  to  be 
had  in  him.     As  Jacob  in  Qen.  42.  i,  2.  I'aich  co  his 
Children,  Why  ftand  you  here  tvhm  there  if  Corn  in 
EgyP^  •    Q^   down  thither.      So  doth  chis   Faith 
fpeak  unco  the  Soul  of  a  man.     Why  do  you  fic 
weeping,  and  mourning,  and  lamenting  your  condi* 
cion?  Whac  is  icyou  wane  ?     If  it  be  either  Grace 
or  Comfort,  you  may  have  ic  in  Jefus  Chrift.     As 
the  Angel  dia  check  *H<^^^r  for  weeping  fo  as  Ihc 
didjbecaufe  Ihe  was  athirft  in  the  Wildernefs,when 
there  was  a  Well  hard  by  :   So  doch  Faith  check 
che  Soul  when  ic  lies  moaning  and  complaining  and 
doch  noc  puc  ic  felf  upon  che  Lord  Jefus  Chriil  for  a 
fupply.     Whan  would  you  have  faich  Faich  ?     If 
I  what;  you  would  have  Were  noc  co  be  had,  noc  co  be 
had  any  where,  or  upon  a  race  chac  you  could  noc 
give,  Chen  you  mighc  fic  down  fadly.     Buc  when  ic  > 
isbucTake,  andEac,  when  ic  is  bucffcrecchingforch 
the  hand,  and  cake  of  the  Word  of  Life  :    Why  do 
you  noc  beleeve  >     As  Jefus  Chrift  faid^  upbraiding 
his  Difciples  of  cheir  Unbelief,  Why  is  ic  chus  wich 
you  >    You  are  croubled  wich  an  heart  of  Unbelief, 
becaufeicisdull,  and  becaufe  i:  is  dead,    and  be- 
caufe  you  are  hurried  wich  cempcacions,  and  you 
would  fain  be  quick,  and  beleeving,  and  be  ac  peace 
and  quiet :  Now  go  unco  Jelus  Chrifl.    Thus  Faich 
cals  upon  a  man.     ^faU  16.  7.  faich  T>amdy  I  blefl 
the  Lord  vcho  hath  ginjen  *me  Counfell.      Now  God 
Counfels  che  Soul  chus  by  che  Revelacion  of  his 
Word  uncoamanchrough  Faich.     In  John  6.  44,^ 
45.  Faich  is  called  a  going  unco  Jefus  Chrift.    And( 
as  7^iib  learned  che  Woman  how  co  go  unco  King[ 

T>an.'id 


■'-'■-       ''    1       '  -'-  —   — k  1^     t ..  - — ^-„  ../■.  —- _A  _ 

^n^  ^cei^in^  Qhrifi^  is  believing.        49 


^amd  in  the  behalf  of  ./^I'/^/otw,  SoFaith  iearns  chs  1 
heart  how  cogo and fpeak  unto  God  in  the  behalf 
ofitfclf.     And  this  the  light  which  is  in  his  mind 
cannot  but  do.     For  you  muft  know  that  the  Un- 
derftanding  doth  naturally  work  by^  way  of  per- 
fwafionuponthcAnli.s  Asc^c^^n  faid  he  fav/  the 
Babiloaife  g^wnicnt  and  cotered  it  with  the  luft  of 
his  foul,  iothie  light  that  is  in  the  toul  by  faith 
doth  itir  up^a  man  much  liiorc  to  get  it.    Th^feeing 
of  things  L>y  the  under (tanding,  cals  upon  it,    and 
provokes  it  to  apply  it  to  it  felf.     We  heard  tl^t^r 
King  of  Ifr^eHs  a  merciful  King,  and  therefore  wc^ 
fay  to  him,let  thy-  fervanCs  live. So  the  foul  upon  the 
report  which  theunderftanding  makes  unto  it,  goes 
unto  Jefus  Clu'ift,  and  faith,   wc  have  heard  that 
•^iththee  isGr^ce,  and  that  thou  wilt  impute  thy 
f  right eoufncfs,  and  cake  my  fins  upon  thy  account, 
andthan  the  f^irit  fhal  be  fhed  abroad  in  the  heart  o£ 
them  chat  come  to  thee,  And  therefore  it  goes  unto 
him.     Therefore  faith  the  Text  mjohn  6.  45.  ^ve- 
ry one  that  hath  beard  andldirned  of  the  father  conies 
unto  me.  That  is,  there  is  lione  but  do  come.  There  h 
indeed  a  perfwafion  which  the  word  makes,  which 
may  berefifted,  but  the  perfwafion  of  true  Faith 
cannot.     There  is  fuch  a  Sicada,  and  Fvhetorick, 
and  fuch  an  Emphafis,  and  fuch  an  apcnef  s  in  all 
chat  faith  doth  reveal  unt(3  a  man,  that  as  it  is  faid 
in^/^tt^.  22.  8.  it  dothcompeila  man  to  come  in. 
Which  compulfion  there,  is  nor  meant  of  au  excer- 
nail  violence,  but  of  the  conftrainc  of  the  word  of 
God  to  whom  it  comes  favingly.     And  becaufe  of 
this  perfwafion  it  is,  that  the  fin  of  Unbelief,  of  li- 
ving out  of  jefus  Chriftjis  fo  exceeding  grcac  where 
theGolpell  comes,  becaufe  men  are  wooed  and  in- 
created  and  preffcd  by  the  beft  and  ftrongeft  argu- 
ments.    And  therefore  there  can  be  nothing  elfe 
but  a  pure  hatred,  and  not  defirous  of  the  things 

i  of 


t  o      Faith^  or  Belie^w^  is  ^cei^oing  Chrift  •     ^ 

of  JelusChrift,  which  keeps  a  .man  from  it.  And 
that  I  may  fet  forth  this  a  little  more  cleeiiy  unto 
your  underftanding. 

You  fhall  find  in  the  Scripture  chat  faith  is  faid  to 
give  a  kindof  reafonuntoamgn.and  to  take  from 
him  that  folly  and  unreafonablenefs  whereby  he  I 
ftands  in  the  way  of  his  own  good,  and  cannot  fee 
what  is  good  for  himfclf.  2  Thef.  3.  i.  2.  ^ray 
(  faith  he  )  that  the  voord  of  the  Lord  may  have  free 
courfcy  and  that  we  ynay  hi  freed  from  unreafanal^le 
moiyfor  aU  mm  have  not  ^aith*  Unbelecvers  are  un- 
reafonable. And  on  the  contraryjFaith  brings  a  man 
to  his  rcafon.  That  when  the  word  comes,  an  lln- 
belcever  flops  itpandfaichj  thisDodlrinefliall  not 
be  preached,  and  this  is  not  the  way  of  life,  and 
counrshinifelf  as  Ti/«i  faith, unworthy  of  eternall 
life  by  conrradifting  it :  Now  a  Godly  man  grows 
wife,  and  faith,  fjjcak  this  word,  and  whatever  is 
hid  and  concealed,  yet  hide  not  this  word  of 
God.  He  goes  and  fels  all  as  it  is  in  ^atth,  13. 
thi^t  he  may  buy  this  pearL 

And  as  Faith  gives  a  reafon  co  a  man,  fo 
when  a  man  is  carelefs.  Faith  cals  upon  him,  Ifa.sS' 
3.  *He^r  and  live.  Will  you  lofe  your  fouls,  and 
your  eternal  good  by  loftng  the  opportunicy?  What 
fhould  you  mind  but  the  thing  you  are  about  ?  Hear 
what  Jefus  Chrift  is,  and  what  he  hath  done,  and 
what  he  hath  ?  Is  there  any  thing  like  unto  pardon, 
a^id  I  'ke  unco  Union  with  himfelf  ? 

And  when  a  man  faith,  It  is  true,  thefe  things  are. 
But  not  for  me.  Faith  anfwers,  the  things  are  near 
unto  you,  in  rhy  mouth  and  in  thy  heart,  ^om.  10. 
65  7,  8.  Do  not  fay  who  fhall  afcend,  or  who  fhall 
defcend,  8cc.  The  meaning  of  it  is  this,  That  where, 
as  the  Law  doth  require  ofamandury,  andgive?. 
him  no  power  to  perform  it.  the  Gofpell  gives  him 

' H 


and  <!{ecei^mg  Chrijl,  is  ^eke^in^.  \       5 1     1 


as  well  a  power,  as  ic  doth  make  known  his  duty, 
Thofe  things  are  impolTible  unco  us  which  are  far 
off,  either  in  the  Heavens  or  in  the  dejpths.     But 
now  faith  the  Apollle,  whereas  you  fay  it  is  not  for 
you,  becaufe  you  know  not  how  to  beleeve  it  and 
clofe  wichit5fakh  he,youhavethis  both  given  toJ 
you,  that  you  fhall  imbrace  it  and  confcfs  it.  With 
the  mouth  man  confcffeth  ic,   and  you  fhall  with 
the  heart  fubmic  to  it.     With  the  heart  man  be-i 
leevesuntofalvation.     Why  do  you  fay  ic  h  not 
for  you  >  Youareinmifcry  by  the  corruption  and 
depravation  of  your  underftanding  and  will :    But 
faith  Faith  both  fhall  be  taken  away.     If  that  be 
the  meaning  of  the  place,  as  I  conceive  it  is.   But 
if  it  be  meant  of  doubting  as  fome  conceive.  Who 
fhalefcape  the  pit^and  therfore  who  fhal  afcend&c. 
Faith  tels  a  man.   Never  be  difquieted  becaufe  of. 
that,  for  Chrift  came  down  and  is  afcended.     He' 
came  down  and  defcended  and  revealed  the  will  of  | 
his  Father  to  us.     When  the  Soul  is  going  cowards  I 
JefusChrifl:,  then  this  Faith  perfwades   it  fo  far', 
as  that  ic  puts  ic  inco  a  refolution .     I  faid  I  vodfdd 
go  faid  the  Prodigall.    In  z  Cor,  5. 15.  WetJmsjudg^ ! 
iaich  the  Apoftle.     A  Judgment  is  a  Sentence  paft ' 
after  all  is  heardthac  can  be  faid  on  both  fides.     A  j 
Judgmcnc  is  the  lafl  act  of  che  underftanding  after 
which  chere  is  no  appeal  nor.  debate.     Faith  iaith, 
I  will  hear  no  more  doubts,   nor  affont  co   any  I 
doubts,  fufpcions,  nor  fears.     And  when  the  Soul' 
isreadytogive]over  thac  work,  chen  che  work  of 
Faith  faith.  If  you  withdraw  your  fe  Ives  the  Lord 
willhavenopleafureinyou^   Heh,  10,  38.     VYhac 
though  things  go  hard  ?  yet  you  may  live   by*  youj:  ■ 
Faith.     And  as  faith  reveals  the  things  that  cannot 
be  known  by  nature. 

So  as  it  is  a  Perfwader,  it  brings  to  mind  fuch 

things! 


1 — -«-  .—    .-^ '  ■ ■  . 

5  2  Faith,  or  ^elee^ing^  is  ^cei-ving  Chrijt  ^ 


[things  which  the  Soul  knew  not  before.  Such  thuiga 
which  arefuicable  to  its  cafe  and  its  prefenc  condi- 
tion. And  that  is  the  third  thing  whereby  faith 
receives.  It  doth  perfwade,  and  invite,  and  excite 
a  man,  that  feeing  there  is  fo  much  to  be  had  in 
Chrift  that  we  wouldnotfuffer  it  to  lie  /lil  and  to 
beunufcd.  There  is  another  thing  that  the  uader- 
itanding  doth. 


Fourthly:  It  keeps  the  thoughts  of  thcfe  things 
thus  revealed.  It  lets  them  not  go  out  of  mind,  but 
fets  them  continually  before  a  mans  face.  As-  the 
under  (landing  doth  put  a  man  to  go  to  Chrift  and 
to  him  only:  So  it  keeps  Chrift  and  the  things  of 
him  in  mind.  It'sas  the  Glafs  toiec  them  alwaies 
before  the  face.  As  Daindizith  in  H^faU  $i.  3.  that 
his  fui  was  ever  before  him  :  that  is,  he  could  be  in 
no  Ordinance,  but  his  Confcience  troubled  him : 
And  he  could  be  in  no  company,  but  ic  adminiftred 
caufe  of  fear  to  him.  His  fin  was  alwaies  dogging 
him,  accufing  him,  and  oppofing  him.  So  Faitii 
fct<3  Jefus  Chrift  in  his  benefits  before  the  foul  in 
whatever  condition  a  man  is.  Therefore  you  fhall 
find  in  the  Scripture  that  it  is  all  one  to  beleeve, 
and  to  think  upon  God.  1  thought  upon  thee  in  the 
nightfeafoHyandlfettby  loving  kjndneji  alvaaies  be 
foremyfaceVid^h  119.  55.  InGScc/e/.  12.  i.^emem" 
ber  thy  Creator.  It's  not  the  bare  having  God  in  our 
memory^  but  it  is  beleeving  that  will  fave  us  from 
wrath  to  come.  But  belecving  is  called  Remem- 
brance there.  And  on  the  contrary  fide  in  Heb.  2* 
T.  Unbelief  is  called  aLetting  efcape.  Take  heed 
leaft  you  let  flip  the  things  which  you  have  heard* 
And  hi^atth.  13.4.  thofe  that  did  not  beleeve  are 
!faid  tohavethewordof  Godpicktup  out  of  their  | 
{heart,  As  the  Fowls  of  the  Heavens  do  pick  up  the  j 

/feedthac  is  fowen  by  the  hand  of  the  fower,  and  j 
1  sire. 


f 


.  -  -  "  ■ 

and  (j^ceiVmg  Chrifi^    isBelicving. 


are  not  converted  by  the  Word.     And llnbeiee vets 
are  called  fuch  as  Iprgec  God,     Mark  it. 

There  are  Two  waids  of  keeping  thm^s  in  mirid : 

One  is  by  a  Similitude,  or  Image,  or  Piaure  of  it. 
Now  to  keep  Spiritual  things  in  a  mans  mind  thus, 
is  either  but  Natural  Knowledg,  or  Superftitious 
againft  the  Second  Commandment  which  forbids  a 
jnanto  make  any  graven  Image  of  what  God  hath 
done,  thereby  to  keep  a  man  in  thoughts  of  what 
God  hath  required. 

There  is  another  way  of  keeping  things  in  mind, 
and  that  is  by  the  prefence  of  the  things  themielves* 
Now  this  is  the  way  by  which  Faith  keeps  a  man 
and  the  things  of  Jefus  Chrift,  which  is  by  way  of 
Intuitive  know4edg.  Or  it  keeps  things  in  a  man^ 
knowledg  by  the  prefence  of  the  things  themfelves. 
And  that  is  the  ground  why  that  Faith  doth  caufe  fo 
firm  an  affent,  and  is  fo  ftrong  a  perf wader,  becaufe 
I  fay  the  things  themfelves  are  made  prefent  unto 
the  foul.  In  ^faU  i6.  7.  ^y^einf  (faith  he)  in- 
ftriiUj  me  in  the  nighu  In  the  night  when  others 
deep;  or  in  the  night  when  I  am  free  to  conlKcr, 
and  awaking,  then  thy  Fromifes  (faith  he)  they 
come  into  my  mind.  As  Faith  will  not  take  any 
flight  denial  for  anfwer,  but  doth  convince  the 
falfe  reafonings  that  are  in  us :  fo  it  wil  flip  no 
time  nor  opportunity  of  Winning  us.  It  doth  con- 
tinually beiiege  the  Soul,  as  I  may  fay.  The  fl:ron- 
gcft  Fort  may  be  taken  in  by  a  long  Siege,  when  the 
Enemies  rife  not  from  before  it,  but  are  continual- 
ly battering!  it.  Now  Faith  doth  (as  it  were)  batter 
the  Unbelief  and  the  Reafonings  of  our  heart  with 
continual  arguments  to  the  contrary.  Saith  Faich 
to  the  Soul,  You  fay  thus,  butheark  n  to  v/hat 
the  Word  faith :  you  fpeak  words  ot  dQkih^  but  j 
!  God  fpeaks  peace  to  his  people.  And  you  fhal  find 
jby  experience  (which  1  fhal  leave  as  the  proof  of 


il 


lis  i 


53 


tA     Faith,  or^elienjing  is  'Kecei^tng  Chr'ifl ; 

this  poinc  )  thac  that  word  which  a  man  hath  often  ' 
times  foigocten,  and  which  he  Icems  to  have  loft, 
the  operation  whereof  is  ceafed,  yet  a  year  or  two, 
yea  feven  years  after  it  corr.es  to  work  upon  a  man 
again,  and  works  him  to  that  very  thing  which  all 
this  whil  he  flood  againrt.Efpeciaity  when  the  time 
of  a  mans  cpnverfionis  come,  it"*s  with  him  as  ic  is 
with  a   Woman  in  her  time  of  travell,  that  one 
throw  comes  upon  the  neck  of  another,  until  fhc  be 
delivered  and  fees  the  Fruit  of  her  womb  :  So  there 
comes  one  argument  upon  another.     And  if  one 
thought  comes  and  faith,  This  is  not  for  me.  There 
comes  another  and  bids  him  take  heed  that  he  puts 
not  the  loving  kindnefs  of  God  from  him,  and  fo 
it  leaves  him  not  till  he  be  conqueied.     And  that 
is  the  fourth  thing  to  help  a  man  to  receive. 


CHAP-    VIII. 


Jt$'jifthvpor\of^Vaith^  otitis  an-A^  of  the  ^nr\ 
dtrjlanding  is  to  a.ffure  and  certifie  a  man  of  the] 
thiyigs  already  recei'ved.  \ 

Fifthly:  Faith  helps  a  man  to  receive  of  Jefus 
Chrift  by  making  known  to  him  tlie  things 
freely  given  of  God,  by  making  known  and  affu- 
ring  and  certifying  him  of  the  thing  freely  be- 
ftowed,  'I  Cor,  2.  As  Faith  tels  a  man  what  Chrift 
hath,  and  what  Chrift  will  do.  So  it  informes  a  man 
what  he  hath  received  from  Chrift,  though  that  we 
.  come  to  know  our  particular  ftate  by  experi- 
•  ence.  We  fay,  we  do  beleeve,  becaufe  we  find  a 
1  deniall  of  our  felves,  and  a  loathing  of  our  righce- 
ioufnefs,  and  a  prizing  of  Jefus  Chrift,  yet  becaufe 
I  this  that  we  find  in  our  felves  doch  arile  from  com- 


and  ^cei^ing  Chrijl  is  BeUea;ing        5  5 


paring    of  our  felves   wich  the   word  of   Godj 
therefore  it  is  afcribed  unco  Faith.     My  meaning  is ; 
this.     It  is  as  well  an  aft  of  divine  fairh  for  a  man  ^ 
to  conclude  chat  he  ihallbe  faved,  as  it  is  an  ad  of 
divine  faith  for  to  affert  that  he  that  bekeves  ihal 
be  faved.  This,  That  i  ftial  be  faved,  arileth  as  wel    c]^a.tth, 
from  that  word  which  opens  the  nature  of  faiclv,  j  j,^  ^^ 
which  I  find  to  be  in  my  heart,   As  this  doth  arife 
from  the  word,  that  there  is  none  that  beleevcs  ihal 
perifh,  but  have  everlafting  life,     i  Cor*  2.  i2«  The 
Spiritof  God  is  given  us,  that  we  may  know  the 
things  freely  given  us.     And  this  Spirit  of  God  is 
the  fpir  it  of  faith,  as  the  Apofllecais  it  in  another 
place.  The  fum  of  the  point  is  this.  That  thefpirit 
of  God  doth  by  this  Grace,  or  this  ad  of  the  un- 
derflanding  make  a  man  to  lee  that  he  hath  alrea- 
dy in  poffeiTion,  that  a  great  deal  is  paid  down, 
that  he  hath  received  before  hand.  There  is  a  pledg 
in  his  bofom:  The  Staff  and  the  Jewels  are  lefc  with 
him  which  Jefus  Chrift  will  own*     It.  tels  h  m  thus 
much  when  beilands  faying  in  himielf^   Alas  faith 
he,  Wliy  fliduld'I  go  >  Or  why  IhouldI,i£  I  do  go  to 
Chrift  thinicJfliould  receive  much  fro.n  him?  \t 
telshimj  you  have  received  fomthing,  and  he  will 
^ive  more :  that  which  you  have  is  but  as  tiie  mor- 
ning Star,  which  arifeth  before  Sun  fhines :  You 
fhallbefureyou  fhall  have  thefie  thing?,    bccaufe 
when  you  knew  not,  he  put  fuch  and  fuch  things 
under  your  pillow,  when  you  thought  not,   and 
fought  not,  yet  thefe   things  are  done.     Making 
known  to  a  man  that  he  hath  received,  doth  ilreng- 
thenhim  to  receive  more.     For  what  he  hath  re- 
ceived is  given  as  a  pawn  and  pledg  by  God  on  his 
part,  and  it's  a  Motive  and  ingagement  on  our  part 
cogountohimfornK)re.     As  God  will  not  leave 
his  work  imperfed,  foweare  bound  to  feek  the 
'f  erfedion  of  it.    There  is  a  marvellous  boldnefs 

and- 


t6     Faith ^  or  Believing  is  1(ecei<v.ing  Chrijl 


I 


^  andfreenefs.    Nay,  c;' that  I  may  ufe  the  word  of 
the  Scripture)    the    Mouth    is  opened  exceeding ' 
wide  upon  this,  in  asking  things  at  the  hand  of  God.  • 
It  will  go  unto  him  and  lay,  Lotd  thou  haft  given  [ 
me  a  penny,  therefore  give  me  a  pound  :  Thou  haft  I 
given  me  a  little,  and  therefore  give  me  much  :  And 
this  is  ftrong  peri.walion  with  God,  for  he  cannot 
deny  himfeif.     He  will  never  begin,  but  make  au 
end.     As  a  man  that  hath  received  fomthing  in  pare 
of  payment,  doth  not  only  liveuponwhat  he  recei- 
ved, but  he  pleads  his  receits  in  Lav/:    And  he  is| 
inabled  to  follow  the  law  by  what  he  hath  recei-| 
ved  :  He  urgeth  the  debs    the  ftronger  upon  the' 
Debtor  by  fhewing  him  what  he  hath  received. 
Thus  when  the  Soul  knows  what  it  hath  received 
by  Faith,  it  goes  and  faich  unto  God  after  this  man- 
ner 3  Didft  thou  not  do  this  for  me  .<*    Didft  thou 
not  when  thou  didft  for  me  at  my  ijrft  converhoa 
tell  me  that  thefe  were  but  fome  of  the  Grapes  of 
the  vintage  that  1  Ihould  have  ?  That  they  were  but 
only  tofatisficmy  longing,  and  were  not  all  ray 
portion  >  Haft  thou  not  by  thefe  things  allured  me 
to  follow  thee  ?  Thourequireftofme  not  to  leave 
the  things  1  have  put  my  hand  unto  :  The  Lord  will 
notdofo  much  more^    What  is  this  little  to  thy 
fulnefs  ?    What  is  my   little  but  only  a  pawn  of 
more?  There  is  agr^at  ftraitnefsinche  Soul  till  ic 
comes  to  have  this  aft  of  ^ith.     The  Soul  doth 
take  fparingly,  like  one  thdt  fteals,  rather  than  One; 
that  doth  receive  his  own,  untill  it  comes  to  have 
this  aft  of  Faith.     There  is  a  kind  of  modefty  and 
fparingnefs.  It  thinks  it  much  to  have  a  little.     Al- 
though that  ailurance  keeps  the  Soul  modeft  and 
humble,  becaufe  God  gives  it  all  in  the  name  of 
Chrift,  it's  not  for  us  but  for  his  fake  that  any  thing 
is  given  us :      Yet    ailurance  knows  no  bounds, 
and  acknowledgeth  no  limits  in  receiving,    bun 

binds 


and  Keceiying  Chri^^  is  Belie<vmg.         57 


binds  a  ffian  to  take  as  much  as  he  can,  or  as  his  pre- 
fenc  ftace  doth  require.  The  leaft  degree  of  Faith 
doth  give  a  man  a  capacity  to  receive  iomewhac 
fromCiiriH,  and  this  degree  of  faith  doth  give  a 
man  a  capacity  to  receive  it  as  his  own. 

I  bcfeech  you  (by  the  way)think  of  this  you  that 
nourifh  your  doubts,  and  chat  make  much  of  your 
fears,  that  raifeupchisfpirit  continually  in  your 
hearts  j  You  know  not  what  you  fliould  get  if  you 
were  quiet,and  what  you  loofe  by  your  doubti.The 
aiTurance  of  your  heart  by  faith  is  the  inlarging  of 
your  heart  go  rcccivc,and  ic  is  the  key  to  Gods  trca- 
I'urc,  where  al  his  good  things  lie.     Confidcr  there- 
fore and  try  whether  you  have  faith,  and  if  there 
be  in  your  underftanding  an  indeavor  to  know 
more  of  the  My  iter  ies  of  Chnft,  If  you  are  going 
every  day  into  a  fuller  and  larger  knowledg  of  the 
chiiigs  he  hath  done  for  you,  you  are  every  day 
looking  iato  the  Ark,  into  the  richeft  promifes  that 
you  may  fee  their  extent.     You  have  your  Confci- 
ence continually  celling  you  chat  thefe  and  thefe 
things  are  to  be  had  in  Jefus  Chriit,  and  you  fit 
mourning  for  want  of  them,  and  therefore  go  and 
receive  them:    Do  you  find  a  Jealoufic  leaft  you 
build  upon  rhe  fand  ?     When  you  fee  a  fign  the 
ilraighteric  is,  the  better  ic  is,  the  more  narrow  ic 
is,  the  fweecer  it  is,  and  you  put  your  felves  upon 
the  triall  becaufe  you  would  not  be  deceived 
in  your  felves :     Therefore  becaufe  your  under- 
ftanding is  fo  praying,   and  craving,   and  prying 
into  the  deep  thing  sof  God,  you  may  know  your 
underftanding  is  true,  or  your  faith  is  true. 

There  is  one  thing  more  which  indeed  fhould 
have  been  the  firft  in  regard  of  order  of  nature,  but 
I  place  it  here,  becaufe  it  is  laft  known.     And  that 

isxhis.  , 

k  CHAP.l 


i^  8      Faith^  or  ^Belie^ing  k^ceiruin^  Chrift ; 


CHAP.    IX. 

Afpctwor\ofTaithaiitk  an  ati  of  the  Vuder- 
jfandiiigy  H  a  receiving  of  Jefui  Chrift  and  hif 
benefits.  An  ObjeUion  anftvered.  Applicati" 
on* 

SIxcly  ;  That  the  very  being  wrought  upon  is  a 
receivingofjefus  Chrift  and  his  beneiics.  Or 
thus,  the  jfirft  imprcflion  and  infufion  of  the  lighn  of 
Faith,  before  ever  we  have  by  the  power  of  that 
faith  made  any  of  the  aforenamed  afts,  is  an  inftitu- 
tingofus  into  all  that  we  have,  and  all  that  Jefus 
Chrift  hath.  We  are  firft  made  to  bcleeve  and 
know;  We  have  an  eye  of  faith  given  to  us,  and 
chcM  we  £ee  with  that  eye  :  Then  faith  becomes  an 
Intelligencer,  as  you  have  heard,  and  a  perfwader^ 
and  makes  a  man  give  his  firm  allent.  This  very 
power  tobeleeve,  this  making  the  Soul  to  take  the 
teftiniony  of  God  by  Chi  ift,that  is  that  which  gives 
us  all.  A  man  may  be  faid  to  receive  when  he  is 
Uflder  this  work.  As  the  wax  is  faid  to  receive  the 
impreflion  when  the  Seal  is  put  upon  it.  Or  as  the 
ground  receives  the  feed  when  it's  caft  into  ic,As  the 
Air  is  firft  inlighcened,  and  then  fcatters  light  a- 
broad. 

Ob;eft.  Tfan?  cdn  thh  be  counted  a  receiving^  The 
'very  giving  apoiver  cannot  be  a  receiving* 

I     Anfrv.  Tothat  I  Anfwer  in  a  word  or  two.   That 
this  giving  us  power  doth  comprehend  within  it 
two  thmgs. 
Firft :  Gjds  working. 

Secondl)^ 


and^ce'mng  Chrijt^  is  Believing.         i^p 


Secondly:  The Anfwer or Effefl: of  that  work. 
\  As  a  Workman  that  makes  a  piece  of  plate,  or  any 
other  piece  of  mettai  that  is  dudrile,  or  that  may  be 
beaten  forth  ;  his  hammering  of  it  makes  k  of  that 
f a  Alio  n  or  Image:  Sa  Gods  working  upon  a  man 
coreceive>  makes  him  to  receive.  And  the  truth 
of  it  is^  my  belovtid  That  this  doth  alter  our  ftate. 
For  though  we  are  diftingu'fhed  from  men  unrege- 
neratcby  beleeving,  yet  ourbelecving  is  diftingui* 
fhedby  this  working  of  the  ipirit.  And  though 
there  be  phrafes  in  the  f crip ture  which  fpeak  of 
Chrifts  dwelling- in  our  hearts  by  faith^  yet  that 
•whereby  Chrift  comes  to  dwell  and  take  poireffion 
,  of  us  is  his  Spirit.  We  have  more  fecurity  of  our 
per£cverance  and  continuance  in  the  ftate  of  Grace 
from  thivhatiwe  ade  iaid  hold  on  by  the  Spirit^and 
wrought  thereunto  as  faith  the  Apoflle,  and  are 
apprehended,  Then  wehave  from  this,  that  we  do 
apprehtnd  and  lay  hol^uponChrift.  Thy  appre- 
henfion  were  nothing,  were  it  not  for  this,  that 
thou  art  made  to  do  this  by  him  that  alters  and 
changechnot.  And  I  fpeak  this  to  this  very  end, 
Thacthoiighthis  work  be  never  without  a  work  of 
ouriioliowing.of ic^yet notwithftanding  the  frame 
andhabi^  ot  the  foul,the  difpotitionSc temper  which 
wears  cait  into  by  the  Spirit  through  the  word 
is  unto  a  man  a  better  ground,  when  he  cannot  a6fc 
faith  or  when  he  doth  a^  faith,  it  i^  a  better  ground 
thaft  any  thing  elfe.  k  is  a  ground  whea  be  cannot 
andabetter  ground  than  any  thing  eife  :  For  Mark 
Thy  ading  doth  but  flow  from  this  work. 


K 


andcaniioube  made  out  to  be  good  further  than 
thisisinthee.  As  we  fay  in  al  other  duties.  The 
Lord  looks  to  the  heart  ^  k  it  not  the  gifts,  but  the 
will  with  which  we  do  any  thing  thaf.  God  cake« 
pleafurc  in.  So  I  fay  here,  It's  not  any  thing  that 
I  have  m^ntioQed  concerning  faithy     '1^  it  is 

k  ^  that 


I 


■T  —  .i 


^o     Faith  J  or  Beliea/'m^  is  rece'fvlng  Chriji; 


I 


\ 


' 


that  fpiric  of  faith  (  fo  the  Apoftlc  cals  k  alfo  ) 
thac  frame  of  faith,  An  heart  caft  into  that  mouldy 
which  makes  al  your  afts  to  be  accepted.  If  upon 
any  adt  of  ours  ("though  thofe  ^(ks  were  inabled 
unto  by  Grace  J  our  falvation  did  depend,  it  might 
be  hazardous.  But  it  cannot  be  hazarded.  There 
is  no  poflibility  of  falling  away,  becaule  the  Holy 
Ghoft,  the  Spirit  of  the  Son,  and  of  the  Father  doth 
work,  and  hath  wrought  us  hereunto  to  belcevc  up- 
on him,  and  will  maintain  that  work.  As  a  child 
(  if  1  may  Xo  cxprcfs  it^  becaule  born  of  fuch  Pa- 
rents, hath  a  right  unto  the  Eftate> though  it  cannot 
plead,  nor  fpeak  to  icfelf.  It  is  flelh  of  his  flefh, 
and  bone  of  his  bone.  So  art  thou  one  Spirit  with 
Tcfus  Chrift,  when  thou  art  thus  £hapcd,and  made  to 
piveup  thy  felf,  when  thouhafl:  a  tendency  of  fpirit 
toGod  in  all  thy  hopes,  when  thy  heart  and  all 
within  thee  is  unto  Jelus  Chrift,  aua  thou  takeft  all 
from  him,  as  he  fhallplcafe  to  give  it  chce^ 


USE 

IfFaithasitisthus  in  the  underflanding,    be  a 
receiving,  or  there  may  be  To  much  gotten  from  Jc- 
fus  Chrift  by  the  underftanding  and  knowledg  of 
him,thenlbefeech  you  look  unto  the  underftan- 
ding.    There  is  a  double  reafon  that  lies  in  the 
Text,  audin  the  Point  that  I  have  in  hand.     By  it, 
you  do  receive  as  by  a  hand.     And  ih  it,  is  laid  up, 
as  in  an  houfe  or  barn  or  treafure  rich  things  from 
Jefus  Chrift.^     It  is  his  Cabinet,  and  your  Honor, 
or  it  is  your  Trcafure-houfe.     You  fiavc  nothing 
to  lay  up  the  things  of  Jefus  Chrift  in,  or  you  will 
not  know  where  to  lay  them  up,  if  you  have  not  a 
I  mind  to  know  him.    Take  heed  to  your  undcrftan- 
I  ding,  take  heed  what  you  belecTe.     Errors  in  the 
I  nndcrftanding  hinder  you  from  the  getting  of  faith, 
!  Wc 


and  ^ceia^'m^  Chrijij  is  BelieVij^tg.         6 


WcUvc  in  Che  laft  and  worft  Age  of  the  world, 
wherein  men  make  no  Covenant  with  their  under- 
ftanding.  Job  faid  that  he  would  do  fo  with  his 
eyes  chat  he  might  not  look  u^^on  a  Maid  :  Yet  that^ 
was  lawful! :  But  there  was  a  fnare  laid  in  it.  Men 
keep  not  their  thoughts  from  any  thing  ithat 
inay  be  {^'idpro  and  eon  againft  the  Gofpel  of  Jefus 
Chrifl:  So  full  of  Adultery  and  unchaftity  arc  the 
^inds  of  mod  chat  there  isfcarce  any  room  for  Je- 
fus  Chrift  to  lodg  in.  Let  me  but  tel  you  thus  much 
chat  fo  much  as  you  arc  ftufc  with  the  things  that  arc 
not  according  unco  truth,  fo  much  you  keep  ouc  the 
things  of  the  Lord  Jefus.  If  you  dp  not  beleevc 
the  truth,  you  may  be  d^mned^  So  the  Tcxc  faith 
in  the  fecond  Epiftle  tb-^he-Theffalonianf  2.  12. 
That  tbey  aU  might  be  damned^  that  hekefve  not  the 
truth.  That  word  [^*AJl']  is  put  into  fhew  both 
how  great  the  puniihmenc  i%  of  thpfe  that  do  noc 
beleevc :  As  a.nre  grows  hot  by  having  much  tim- 
ber :  So  the  wrath  of  God  is  hot  againft  fuch  kind 
of  Men:  It's  an  increafc  of  coles  upon  them.  God 
puts  in  [»>4ii3  there,  becaufe  he  would  have  lyen 
know  how  exceedingly  he  is  provoked^  and  that 
he  will  do  nothing  for  them.  When  Princes  fee 
whole  Counties,  and  Cities  in  a  mutiny^  tjicy  take 
ouc  one  or  twotopunifh,  and  not  al.  Andtofliew 
youthatif  Goddonotdamnyou  for  receiving  the 
truth,  yet  you  will  be  damnified  for  not  receiving 
the  truth.  That  is,  you  will  be  hindred.  Take 
heed  that  youmifs  noc  of  receiving  a  full  reward. 
Why  what  will  hinder  them?  He  reckons  up  the 
JErrors  of  thofe  times  (  which  are  rank  now  as  they 
were  then)thac  men  do  not  abide  in  the  Dodlrine  of 
Jefiis  Chrifl.In  2  Joh.iodf  any  ma,n  come  untoyouanA^ 
bring  notthk  VoUrine^  receive  him  not,^er  hid  him 
j  Qodfpeedyior  this  wilhinder  your  of  receiving  a,  full , 
reward:  And  as  the  ApoftleXaith  in  the.C<?nntfci<z?i/,  i 

Youi 


6 a        Faithj or  helee^h^y  k ^celnj'mg  Chrlft    ,• 


I  You  fhall  be  fav^d  ie  may  be,  bitt  as  it  wete  lij^  flr<*^ 
it  will  coft  y OQ  nlkny  an  heatc  breaking,  and  i^iatiy ' 
a  frown  from  God,  and  many  a  fob  and  frgh,  When 
God  opens  your  eyes, thar  you  fhould  be  fo  earelefs 
of  leccinc;  things  inc-oyour  underftandiiig,  tvhich  he 
hath  made  a  place  and  treaiure  for  himf elf.  Look 
you  therefore  unto  your  underftand  ngs.  Me  rhiilks 
this  fhould  make  a  man  very  cautious,  yea  very  ob- 
ftinateagainft  Errors,  when  he  once  lindt^rrfatidi 
chat  he  muft  fuftain  fo  grea,t  a  lofs,  and  be  hindred 
flora  fo  great  a  gain  by  it.  As  a  man  fomcimes 
faithunCG  his  friends.  If  it  were  not  for  you,  fmighc 
have  gotten  thus  much  and  thus  much.  Let  me  tell 
thee,  If  t-houdidftbeleeve  the  truth  (  whidr  thou 
canft  not  do  while  thy  under/landing  is  darkened 
through  Ei'rOTs  )  thoumightft  have  gotten  this  and 
that  froH^ Jefus Chrift :  for  by  beleevingin  thy  un- 
derftandrng,  there  is  a  receiving  of  him. 


4#4?44?4^'l^''#4^^4^f^4^4^#l^4^ 


CHAP.    5C.. 


Ti^T^  Ofejedt. '    That^ecei'vin^of  Chrifl  is  not  an 
aU  of  the  ^X^detp^andiiigy  for  tlMt  ^dy  be  in  'Hy- 
poeriies  and  ^tiregene rati  ^erfons^anfwered. 

OBJECT. 

THefeA^fcsofche  underftanding  may  feem  not 
CO  be  a  receiving  of  and  from  Chrift,  for  thefe 
maybeiaan  Hypocrite.  Hypocrites  have  their 
unaerftandings  inlightned,  and  affent  lo  firmly  un- 
to the  things  that  are  reveated  in  the  Gofpell,  as 
thofe  which  arc  regenerated  do.  They  aie  of cen 
times  perfwaded,andaiFeded  with  the  perfwafion 
of  the  word  to  go  unco  Chrift*     The  Seat  of  Grace 


•  ii.      <,Jr  i<i 


and^ceiPi^^C^rifiy  isBelie^in^.    ^    63 


ficmay  befoid)  isiiocintheunderftandiing,  forit'5 
Grace  which  makes  good,  v/hich  rip  virtue  in  the 
underifianding  doth^for.nomiuisfaidto  be  good, 
becaufe  he  knows.  Fairh,  fo  far  as  it  is  in  the  un- 
der/tanding,  is  common  as  well  ro  an  unregenerate 
man,  a«  to  a  regenerate  rain.  .  Xh^e  Objed:ion  is 
grounded  upon  thefe  two  things.  i.  BccauCe 
che  Scripture  d  >ch  afcribe  unto  Hy|)ocrites  and 
.Hien  that  perifh,  chat  they  do  beleeve.  2.  Up- 
on this  Principle  j'z^i':^.  That  is  only  to  Ije  counted 
a  6race  v/hich  makes  a  man  good,  andr^oman  is 
laid  CO  be  good  for  what  he  .knows,  bucfor^vfeac 
he  doth.  ^'., 

Anftv.    Becavfeofchisditnculcyribme  have  pla- 
ced the  differencebcweeniar^gener^teand  an  unre- 
generate man  only  in  che  Wil:  th^c  a  regenerate  ipan 
approves,  and  an  unregeneraceman  doi^h  noc,  of  the 
lighcchacilvinesinhim.     But  chough  that  be  true^ 
y^  the  Scripture  doth  make  a  cleqr  and  diftinft 
difference  becween  a  regenerafjc  man  and  an  unre- 
generate man,  even  in  cheir  very  mind  an  i  un^er- 
iianding.     As  you  may  fee  in  i  Cor,  ^.  14.  The  na- 
turall  man  « "^Oi^xreu  ym^^^  He  chat  hath  a U  the rea- 
fonancunderftanding whichramanasaman  is  ca- 
pable of,  he  doth  not  underftand  che  things  of 
God,  neither  can  he  faith  che  cexc :  Buc  we  have  the 
mind  of  Chrifl:.     As  che  fenfe  doth  *  only  meddle 
with  che  chings  chat  are  fenfible.     So  reaf^n  ftii-d 
uadcrilranding  in  men  doth  meddle  only  with  the 
chrUigs  that  are  natural},  or  with  chings  chac  are  fpi. 
ricuallinanacurallway.     For  asevery  thiagis,  fo 
ir  works.     So  in  i  Tb^^.  S-  23.  You  have  che  who! 
man   diftribuced  into  fpiric,  foul  and  body.    1 
pray  Godfan^ifie  you  throughout  m  fpiric,  foul 
and  body.    By  che  fpiric  he  means  the  underftan- 
ding,as  you  may  fee  by  the  like  phrafe  in/2iaw.  1 2-2. 
where 


iS^       Faith ^  or  Beiiea^in^  is  Kecei^in^  Chriji  ^ 

\  where  he  bids  chcm  be  renewed  in  the  fpiric  of  their 
mind.  Andby  Soul,  he  means  the  Will,  and  ^ffc' 
^ions,  and  by  Body  the  outward  pradtice  and 
convcrfation.  And  in  Jc?/;/;  6.  4,4.  Our  Lord  laies 
the  reafon  why  feme  come  to  him,  and  not  ail,  be- 
caufelbme  were  taught,  and  fome  were  not  taught 
of  ( he  Father,  'Murmur  not  among  your  felves^  for  no 
7)ia?i  can  come  to  we,  except  my  father  which  hathfent 
me,  draw  h^im,  for  it  is  written  in  the  prophets j  It'ou 
fhal  he  at  taught  ofCjod*  ^n>ery  one  therefore  that  bath 
learned  and  been  taught  of  the  father  comes  unto  me* 
And  in  ^ph,  4.  20.  lou  have  not  fo  learned  Chrift. 
That  word  ^tw^,  So,  Imports  a  different  apprchcn- 
fion  in  men  of  the  fame  objedl  Jcfus  Cbrift,  You 
have  not  So  learned  him,  that  is,  foas  fome  other 
men  have,  whole  hearts  are  not  renewed  andxhan- 
ged  to  walk  according  to  what  tl>ey  kno'^  of  him.  If 
you  do  but  obferve  it  in  that  ver^  place,the  Apoftlc 
gives  that  as  the  reafon,  why  fome  put  oiFthc  old 
man  with  itt  deceitfuU  lufts,  and  others  are  cloa- 
thedwit-h  the  new  man  in  righccoufnefs  and  true 
holinefs,  in  verfe  ai.  22.  ^ecaufe  that  they  had  notfe 
learned  Jefm  Cbrift.  It^s  a  marvellous  hard  thing,  I 
confefs  CO  aflign  the  difference  that  is  between  the 
hiftorical  faith  of  him  that  fhal  be  faved.  and  of  an 
Hypocrire  it's  hard,  but  yet  the  Scripture  makes  a 
difference  and  diftrnftion. 

In  the  general  therefore,  Grace  or  Virtue  may  be 
confidered  under  a  double  notion. 

Either  as  it  gives  a  power  and  ability  to  do 
good:  AndfoGracemay befaid  to  bt  in  the  un- 
dcrftanding. 

Or  Secondly :  As  Grace  doth  put  chat  power  into 
ufe,  and  inables  a  man  toufe  chat  power  wel.  And 
fo  it's  properly  in  the  Will.  For  al  vertuous  adis 
muft  be  voluntary,  and  therefore  they  depend  upon 
the  fanftiiicacion  of  the  affeftions.     Buc  chough 

the 


] 


1 


I 


and  ^cei<ving  Chrifi^  is  Setee^ing, 

the  ufe  of  this  light  in  extcrnalladts  depends  upon 
the  Will,  yet  nocwichftanding  this  light  in  its  felf 
doth  differ  from  all  other  light.  For  it's  a  new 
one.  fBear  with  the  Phrafe  )  for  it's  the  phrafe 
of  the  Holy  Ghoft  in  ^om.  i2^2*^e  renewed  in  the 
jpiritof  you  f  mind. 

This  faving  Faith  gives  an  intuitive  knowledg  of 
the  things  of  God  as  they  are  in  themfelves.    2  ^d*. 
I.  9,  faith  the  Apoftle,  fe  that  lach^th  tb^  thingf  : 
the  word  in  the  Greek  is  ft«TOpgj7  7ai/7<x,  Thefe  things 
are  not  prefent.     It's  all  one  with  that  of  %  Cor.  3. 
18.  We  behold  with  open  face  :  And  with  that  in: 
^pb.  I.  18.  where  he  praies  that  they  may  have' 
their  eyes  opened  to  fee  what  is  the  hope  of  their' 
calling,  what  it  is  in  it  felf.     For  the  better  under- 
ftanding  of  this  you  muft  know.  That  unto  the  fight 
of  the  eye,  there  goes  two  things. 

Firft:  A  Faculty  and  a  vifive  power.     And 

Secondly:  There muft  be  light  to  difcover  the 
Objeft  unto  the  eye.  So  unto  the  fight  of  the  mind, 
there  goes  thefe  two  things. 

• 

Firft :  Somthing  which  doth  convey  the  mind  of 
God,  which  the  School- men  cals  Lumen  deferens y 
Something  which  conveys  things  unto  the  under- 
(landing.  And  that  is  the  word  of  Scripture,  The 
letter.  Similitude,  d^'fcourfe,  and  reafonings  wher- 
by  one  thing  is  gathered  and  concluded  fiom  ano- 
ther. And  this  anfwers  unto  the  light  which  is  in 
the  air  for  the  eye  to  fee  by. 

1  here  is  alfo  Lumen  dijponenSy  or  a  light  which 
makes  the  underftanding  to  fee,  or  take  notice  of 
the  things  rcvcaled58c  that  is  as  the  light  of  the  eye. 
And  this"light  which  indeed  is  the  light  of  Faith, 
it  is  infiifed,  and  con\es  not,  nor  is  catrfed  by  dif- 
couric,  orftudy,  oiby  dedudioti,  or  coulbquence 
from  any  naturall  thing,  but  arifeth  immec^iateiy 
'^'i:         '  1  from 


66  Faith y  or  ^ekervlng^  is  ^celnj'mg  Chrijt ; 


£i:om  the  fpkic  bringing  the  rhings  of  God  and  the 
Soul  together.  You  fhall  difceni  it  in  that  limili- 
tude  which  the  Scripture  fets  it  forth  by,  Tafting, 
and  Seeing,  Tafting-,  That  as  a  man  that  tafts  a 
thing,  he  hath  it  prefent  with  him,  the  favor  of  it, 
that  there  is  no  difpucing  againft  it,  or  making  him 
to  beleeve  ocherwife.  Do  not  you  tad  it,  faith  he: 
So  alfo  the  things  of  God  are  brought  unto  the  foul 
fo  through  the  word  by  faith,  that  there  is  not  a 
poilibility  for  thefoulto  be  miftaken.  That  you 
may  fee  a  little  into  this,  take  thecleereft  difco- 
very  of  God  in  nature,  yet  you  cannot  thence  con- 
clude that  therefore  God  will  do  fuch  things,  or 
that  fuch  things  fhall  be  done  by  God  for  us,  as 
Faith  doth  beleeve.  Again,  Compare  earthly 
things  and  heavenly  things  together.  Though  that 
earthly  things  may  ferve  to  give  you  fome  refcm- 
blanceof  heavenly,  though  that  fimilitude  may  fet 
out  things  revealed, and  keep  them  in  memory,  yet 
thefe  fimilitudcs  do  not  prove  thefe  things  to  be, 
nor  can  fhew  them  in  their  own  nature :  AncJ  there- 
fojc  y  ou  fhall  find  that  ^icodemus  was  partly  igno- 
rant of  regeneration,  though  that  Chrift  had  told 
him  of  it  under  an  earthly  limilitude  of  being  born 
again.  That  fimilitude  did  rather  make  the  thing 
hard  than  eafie :  And  our  Lord  adds,  that,  Iflhanje 
fpol^n  unto  you  of  earthly  things  y  and  you  beleeoje  not, 
bow  wilyou  beleeve  ifl  telyou  of  heavenly  ^  Joh.  3  •  1 2 . 
That  is,  Chere  are  fome  things  to  be  beleeved  in  re- 
ference unto  falvation,  that  there  are  no  things  in 
the  earth,  to  be  compared  to  them:  Therefore  if 
you  will  not  beleeve  but  by  ftmilitude,  you  wil  not 
beleeve  them.     You  fhall  fee  what  I  aim  at,  belo- 

K  ved.     The  knowledg  or  faith  of  unregenerace  men 

(may  be  reduced. 

Either  unto  difcourfe,knowledg,  or  unto  fancy, 
which  is  all  one.  Unto  the  congruity  that  is  be- 
I  tween 


and  ^cein^ing  Qhrifi^  is  helk^ing.        67 


^wecn  things  chat  are  earthly,  and  unco  heavenly., 
I  fay  you  may  either  reduce  it  into  difcourfe.  As 
for  example.  Men  reafon  thus.  Firft,  by  way  of 
caufality,  that  if  there  be  kindnefs  in  men,  then 
much  more  in  God  that  gave  it.Secondiy^by  way  of 
eminency,  there  is  much  more  in  the  Fountain  than 
in  the  ftreams  that  are  derived  from  it.  Thirdly, 
By  way  of  negation.  If  fo  be  that  this  be  not  fit  for 
amantodo,  if  man  wilnocbe  unjuft,  or  forgetful! 
of  thefervicechac  isdoneuntohim,  then  God  will 
not  forget  the  labor  of  our  love,  and  the  work  of 
our  faith,  &c.  Nowfucha  kind  of  conclulioii  as 
this  is,  is  not  faith.  I  befeeeh  you  mark  it.  It  is 
not  faith  becaufe  the  conclufion  is  drawn  only  from 
a  natural!  principle,  from  that  knowledg  which  we 
have  of  God  by  nature.  This  knowledg  by  dif- 
courfe is  naturall,  and  therefore  this  cannot  be  true 
faith.  I  flial!  only  give  you  this  for  a  proof  of  it, 
which  is  in  James  2. 19-  The  Devils'  do  beleeqje^  and 
tremble*  They  properly  do  not  beleevc  as  is  ap- 
parent by  this,  becaufe  their  Faith  hath  not  thofe 
eifeds,  which  true  faith  hath.  But  they  are  faidj:o 
belceve,  becaufe  they  have  experience  in  them- 
felves  of  the  cr^th  of  the  word  of  God  :  They  find 
that  true  to  their  cofl  which  God  hath  rhreatned  : 
It  is  made  goodupon  them,  which  God  hath  writ- 
ten in  the  word.  And  again,  they  fee  by  experi- 
ence, that  many  whom  they  have  tempted  are  gone 
to  Heaven,  and  therefore  they  know  that  God  will 
not  fail  nor  break  his  word.  Their  Faith  being 
raifed  only  from  their  experience,that  credit  which 
they  give  to  God,  being  only  from  what  they  feel 
8c  fee,  is  not  good.  Now  al  the  faith  in  unregenerate 
men  is  of  the  fame  fort  with  this  faith  of  the  DiviJ^, 
for  there  is  no  more  in  the  Child,than  there  isiii  fhe 
Parent.  In  John  8.  ^.  They  are  of  their  Tather  the: 
DeviU ;  becaufe  they  go  no  further  than  he  is  a  pa"c- 

1  z  tern 


68       Faith^  or  Belie'vin^  is  ^cet^oin^  Chrifl  j 


tern  to  them  in.     As  the  Children  of  the  firft  Adam 
I  are  like  unco  him,  fo  all  the  Children  of  che  Devill 
are  like  unco  him.     And  therefore  as  you  may  thus 
reduce,   or  analize  their  Faith  unto  light,    or  dif- 
courfe,  fo  that  faith  which  unregerate  men  have,  is 
taken  from  the  fimilitude  which  earthly  things  have 
with  Heavenly  :  They  look  upon  Heavenly  thmgs 
through  Earthly,  as  through  a  glafs,  and  no  further 
than  that  do  they  fee,  ^latth.  15.  1 1.  To  you  (  faith 
God  )  it  isgin)en  to  kjiou?  th^  ^yjieries  of  the  liing- 
d9mofQod^ but  unto  therein  parables^  that  in  feeing 
they  might  not  fee  ^  and  in  hearing  they  might  not  undev 
ftand.      Here  you  find  a  difference  between  the 
knowledg  of  the  My  fiery,  and  the  knowledg  which 
men  have  by  parables. Parables  are  nothing  elfe  but 
only  the  comparing  of  one  thing  with  another,  One 
thing  fet  out  by  another.     To  have  no  more  know- 
ledg  therefore  of  Heavenly  thisigs,  than  Earthly 
doth  adminifter,  is  for  a  man  to  have  his  eyes  blin- 
ded ;  Yea  it  is  a  Seal  of  the  eternall  wrath  of  God, ' 
Leafl  he  fhculd  be  converted  and  healed  by  me.     If  it 

I  may  be,  yet  more  plainly  to  exprefs  my  felf.  As 
in'thc  wor^ip  of  God,  an  Image  or  reprefentatiou 
made  by  man  cannot  help  a  man  ac  all  in  the  wor- 
fhip  of  God.  So  neither  can  the  Image  of  Heaven* 
ly  things  in  Earthly  fimilitudes  give  us  life  and  fal- 
vation.  You  know  that  there  are  Innate  princi- 
ples. Notions  which  are  m  every  man  by  nature,  of 
a  Judgment,  and  of  a  God.  Look  wha  t  thofe  prin- 
ciples are  unto  natural  things,  fuch  a  kind  of  innate 
principle  is  Faith  unto  the  new  Creature,  which 
makes  known  the  things  of  God  by  Jefus  Chrilt. 
It's  not  raifed  by  difcourfe.  It  comes  not  in  by  dif^ 
courfe,  it  is  infuied.  It  lies  there,  and  from  thence 
at  fends  forth  its  light  into  the  Soul.  You  find  the 
Apoflle  in  the  Epiftle  to  the  Corinthians ^  blaming 
the  Teachers  thcre,becaufe  they  teachcd  in  the  wif- 

doni 


and^ceinjing  Chriji  is  Believing        6^ 


domof  words,  and  he  eels  them  that  ic  was  the 
means  ro  make  the  faich  of  their  hearts  to  confift  in 
man,  and  not  in  the  power  of  God.  His  meaning 
is  this,  they  heard  the  Gofpel  preached  Eloquently 
Bnd  Rhetorically  :  They  looked  upon  Heaven  as 
upon  a  Paradife  or  garden  of  pleafure  :  They  loo- 
ked upon  Communion  with  God  but  only  as  friend- 
fhip  of  one  with  his  Friend.  The  things  of  Chrift 
werefet  out  only  by  Earthly  things  as  in  a  Map  : 
All  the  Glory  of  Heavenly  things  were  put  upon 
them  only  by  the  refemblances  which  they  had  un- 
to thefe  Earthly  things.  Iffobeit  be  fo  good  to 
be  rich,  and  fo  good  to  have  pleafures  here,  then 
what  is  it  to  have  good  for  ever,  and  the  like.Thc  A- 
poftle  tels  them  that  al  this  would  never  make  them 
Chriftians,  for  their  Faith  mufl:  be  in  God,  and  this 
would  keep  them  ftil  in  the  wifdom  of  man.  I  fhal 
conclude  this  Point  thus.Thac  as  a  man  that  knows  a 
man  only  by  his  cloaths,  takes  another  for  him  that 
is  cloathed  like  him ;  So  a  man  that  hach  the  know- 
ledg  of  thele  things  only  by  Earthly  things,  lofech 
his  knowledg  or  his  fancy  of  them,  as  his  fancy  al- 
Ecrs, 

Secondly  :  The  lecond  is  this.  Wherever  this 
favinglighc  intheunderftandingis,  there  it's  joy 
ned  with  love  in  the  Will:  that  is,  the  heart  doth 
choofe,  em  brace,  take  pleafure  and  contentment  in 
it:that  is,it  fo  takes  plcafure,as  that  irwould  rather 
have  the  truth  than  any  thing :  though  fomtimes  in 
a  pafrion,it  may  as  wel  quarrel  v/ith  that  truth,  as  it 
doth  at  other  times  quarrel  with  a  luft.  But  that  I 
fhall  fpeak  more  unto,  when  I  come  to  fpeak  of  the 
Afts  of  Faith  as  it  is  in  the  Wil,  which  now  1  ihall 
betake  my  felf  unto. 

CHAP. 


o     Faith ^  or  Believing  is  ^cei^ing  Chrijl 


I 


CHAP.     XI. 

^aitb  receiver  Chrifi  alfo  en  it  if  an  atf  of  the  WilL 
oindhereithathafi'vefoldaU^  i.  Jl  piou^  af- 
feUioiu  2 ,  An  cippronjing  of  the  affent  of  the  uri' 
derflandingtJtbe  nth  of  the  ^romife.  3.  ^A 
g'ming  up  it  felf  to  Jefm  Chriji,  4.  A  re  fling 
uponjefm  Chrifh,  5.  An  application  to  it  felf 
of  what  is  in  Jefm  Chrifl.  A  Caution*  Ap- 
plication. 

FAith  doth  not  only  receive  as  k  is  an  aft  in  the 
uiiderftanding,  buc  as  ic  is  an  aft  in  the  Will. 
There  are  five  feverall  waies  whereby  Faith  as  it  is 
in  the  Will  doth  receive  Jefus  Chrift  and  his  fiil- 
nefs.  A  fivefold  aft,  Faith  doth  (as  it  is  in  the 
Will)  put  forth  to  the  getting  in  of  what  is  pro- 
mifed  concerning  Jefus  Chrift  and  his  benefits. 

Firfl:  There  is  a  pious  affeftion.  Or  it  works 
a  kind  of  liking  of,  and  love  unto  Chrifl,  and  the 
things  of  him,  as  good  and  defirablc  and  real.  That 
is  the  firll  thing.  That  whereas  before  tfee  Soul 
looked  upon  him  as  an  Enemy,  or  as  one  that  was 
exceeding  hard  and  auftere,  and  it  may  be,  as  one 
that  did  but  delude  and  mock,  and  intended  not  to 
give  what  he  fpake  of  and  revealed  j  Now  the  foul 
begins  to  have  better  thoughts  of  God,  and  to  think 
that  he  is  kind  and  reall.  And  whereas  before  it 
looked  upon  the  things  of  Chrift  as  of  no  value, 
and  cared  not  for  the  knowledg  of  them,  now  ic 
fels  all  to  buy  that  Field  wherein  they  are,  it  loo- 
ked before  upon  communion  with  God  as  not  to  be 
defired  in  comparifon   or  competition  with  the 

pleafures 


and (I(ecemng  Chr'tfi^    isQelie^ing. 


pleafures  of  fin.  His  favor  and  good  will  with  the 
wiilofchekefhhe  would  have,  but  would  rather 
leave  God  than  leave  his  lufts.  Whereas  before 
he  had  no  mind  to  mortification  or  deniall  of  him- 
felf  inany  thingjuow  there  begins  to  be  fome  liking 
ofthe  things  of  Chrift,  and  fome  kind  of  content- 
ment to  be  fo.  In  ^faU  i6.  7.  ^y  reinf  inflruU  me 
(  faith  he  )  in  the  night  fea\on.  It's  a  ^fahne^  which 
is  a  profellion  of  Chcift,  and  a  Picture  of  one  that  is 
made  after  Chrift,  You  may  fee  in  that,  how  Chr  iffc 
fufferedforus,  and  how  we  ought  to  be  whatever 
ouraffiiftions  or  fufFerings  be  for  his  name  fake. 
Now  faith  Vavid,  as  one  that  is  drawn  after  Chriil, 
Myreinrinflruded  me  in  the  night  feafon.  The 
Reins  are  the  feat  of  the  affeftions  and  defires. 
They  inftrufted  him  :  that  ir,^hey  perfwaded  him, 
and  they  began  to  work  him  into  a  better  opinion 
of  the  wales  of  God,  than  before  he  had.  Then  I 
could  fay,  faith  he.  The  Lord  it  myportiony  and  my 
Lot  if  fallen  in  a  good  gronnd,  and  now  God  and 
troubles,  Godandafflid:ionsare  exceeding  defira- 
ble  together,  let  the  afllliditions  be  never  fo  hard.  In 
^om.  4. 20.  it'sfaid  that  ^Abraham  didbeleeve,  cftid 
gave  Glory  to  God.  What  is  it  to  give  Glory  to 
God?  It  is  to  give  a  praife  and  commendation  of 
his  works  unto  him,  which  is  to  fet  out  the  Attri- 
butes lively  which  he  hath  put  forth  in  any  thing 
towards  us.  But  faith  he,he  gave  Glory  unto  God, 
that  is,  he  commended  God,  and  fpake  well  of  him, 
and  furcly  (^  he  laid  within  himfelf  )  he  would 
never  have  fpoken  that  Ifhould  have  had  a  Child, 
and  not  have  done  it,  and  he  would  not  have  made 
mebeleevethat  all  the  Generations  of  the  world 
fhould  be  blefled  in  him  that  ihould  come  from  me, 
unlefs  fomthing  above  nature  fhould  be  done  for 
the  bringing  forth  of  him.  He  had  a  good  opinion 
of  God.    Marke  it.     Though  there  i:ath  been  no 

parley. 


71 


Faith,  orBelie^in^  is  Kecei<Vin^ChnJl »^ 


parley,uoagreeQienc,iior  match  made  between  par-' 
ties,   yec  we  difcern  love  between  them  upon  their 
commending  one  another.    So  when  the  Soul  begins 
to  commend  God  and  cannot  tel  how  CO  think  fo  and 
io  of  God  as  Unbelief  fuggelts,  then  he  begins  co 
I0VC5  and  that  indeed  is  a  beginning  of  Faith.     The 
Papifts  tell  us  that  Faith  is  unformed,  and  as  a  bo- 
dy without  afoul  uncill  there    be  love.     That  is 
an  error.     For  the  formall  a.(k  of  Faith  is  in  the  un- 
derflanduig  co  affenc,  which  is    noc  compciable 
unto  the  will  and  affeftions.      But  in  chis  fenfe 
much  mighr  be  fa  id  concerning   love,   Though  ic 
gives  noc  a  Philofophicall,  yec  ic  gives  a  divine  be- 
ing unco  Faich  :  chac  is,  it  puts  ancxcellenty  upon 
ic.  Whatever  comes  from  Love  unco  God  is  thereby 
(  you  know)  made  more  acceptable  unto  God.  And 
chis  love  or  defire  of  God  is  necelTary  boch  co  make 
amansunderftanding  capcivaced  unco  chemindof 
God,  8c  CO  make  che  chings  revealed  to  become  eafie 
unco  him.  We  eafily  belecve  chac  (hall  be  which  we 
would  have  be,  and  chac  man  chac  gets  our  love, 
gets  our  cruflr.      That  therefore  is  the  firft  thing 
wnich  Faith  doth  in  che  will,  ic  begecs  a  pious  af- 
fedition  and  liking  of  che  goodnefs  in  God  and  che 
goodncfs  chac  is  in  che  chings  which  are  promifcd 
by  hmi  unco  us.  It's  noc  (  faith  che  Soul  )  1  perceive 
now  fuch  a  hardnefs,  and  fuch  an  ill  condition  to  be 
married  co  Jefus  Chrift,  as  I  choughc  of  before :  Ic*s 
noc  a  way  chat  brings  wich  ic  fo  many  inconvenien- 
cies  as  my  heafc  fupgeftcd  co  me. 


But  Secondly :  As  Faith  is  in  the  Wil,  ic  doch 
approve  and  allow  of  chat  aflenc  and  credit  which 
I  cheuiiderftand'ng  hath  given  unco  the  truth  of  the 
promifes.  I  fay  ic  doch  approve  and  allow  of  chac 
aflent  which  cheunderftandinghath  given  unto  the 
promiies.     The  undcrflanding  faith,   I  do  verily 

beleeve 


i«t  -    I  I     I      nil 


and  KeceiVing  ChriH^  is  Belieroing,         73 


-JuiA 


that  cheTc  things  arc  true,  you  do  wel  faith  the  Wil, 
hold  you  thtre,  hold  fail  that  word,  that  is  a  word 
worthy  of  all  acceptation,  receive  that  rather  than 
anything.  As  a  Steward  lees  a  Leafe  unto  a  Te- 
nant, and  afterwards  brings  it  to  the  Grand-Lord, 
and  he  takes  cognizance  of  it,  and  gives  confent  to 
ict  So  the  underftanding  brings  the  prcmife  to  the 
Soul,  and  faith,  I  have  beleeved  thcfc  things  to  be 
true,  and  that  they  fhall  be  accompliihed  j  They 
are  above  Sente  and  Reafon,  But  I  cannot  but 
think  but  they  fhall  be-.  They  are  better  than  all 
things  elfe :  Now  doth  the  Will  give  up  itfclf  ful- 
ly unto  the  liking  and  ratifying  of  thr>  adl.  You 
have  it  I  conceive  fully  proved  in  Phillip,  3.  3.  tVe 
aretheCircHm((t^tonvc>hichvporf\f)ipQod  in  the  jbiriti 
andrejoyceinChrijhJefuij  and  have  no  CQnftdence  in 
tbeflefly.  We  re;oyce  faith  he,  and  have  no  confi- 
dence in  the  flefh,  the  Apoftle  is  there  proving  chac 
a  man  cannot  be  faved  by  the  works  of  the  Law, 
but  only  by  being  found  in  Chrift,  Concerning  this 
(  faith  nc  )  we  do  rejoy  ce.  As  if  he  fhould  have 
faid,  we  are  glad  with  all  our  hearts  that  we  Ihafl 
not  go  to  Heaven  by  doing,  but  by  belceving,  and 
not  upon  our  own  Legs,  but  in  the  Arms  of  Chrifl-. 
It  doth  us  good  to  the  heart  that  there  is  no  duty 
nor  fervicc  that  fhall  be  accepted,  but  oaly  the 
Lord  Jefus  Chrifl:.  It  is  not  our  f alvation  alone 
which  makes  our  hearts  cheerfull,  but  it  is  this,  that 
it  is  given  by  fuch  a  means  and  hand  as  Jefus  Chrift 
is.  We  rejoy  ce  in  Chrift  Jefus,  and  have  no  confi- 
dence in  the  flefh.  As  by  approving  fm  a  man  doth 
make  fm  his  own,  and  contradts  the  guilt  of  it 
which  was  done  by  another  :  So  by  the  Wils  ap- 
proving of  theaffent  which  the  Under  if  anding  hath 
given  unto  the  truths  of  the  Golpell,  the  Will  be- 
comes a  partaker  together  with  it.  Or  thus  Asa 
nian  that  doth  approve  eviil,  will  foon  he  fiill  of  ^11 
'" m  unrighteoufnefs 


F 


74      Faith,  or  ^eliea)ing  is  ^cei^in^  Chriji ; 


•\ 


unrightcoufnefs.  So  the  will  approving  what  the 
underftanding  bcleevs  concerning  che  trmh  of  the 
promifes  will  bring  the  Soul  to  be  Alkd  with  the 
bleftings  of  it. 

Thirdly  :  Faith  dock  make  the  Will  to  give  up 
itfelfunto  Jefus  Chrift.  And  therefore  Fa  th  is 
called  a  coming  unto  Kim  :  And  in  z  Cor.  8.  5.  Tljey 
gOfvethemfelves  unta  (jod^  and  then  unto  hi»  You 
ftiallundenlandthe  meaning  of  it,  if  we  fiift  conti- 
der  the  meaning  of  the  word  i^e^toiv,  ^  they  gate  ^ 
He  that  gives  a  thing  alters  the  property  of  it,  be 
makes  him  to  be  the  Lord  and  maftcr  of  it, to  whom 
he  gives  it.  This  is  yours  do  with  it  what  you 
plcafe,lcall  it  my  own  no  more.  So  now  they 
gave  themfelves  unto  Jefuf  Chrift,  and  rcfigned 
thcmfelves  unto  him,  and  would  no  niore  meddle 
asbcforc  they  had  done  in  working  out  meritori- 
oufly  their  owufalvacion.  I  am  not  my  own  faith 
the  .S'oul,!  am  thine,Lord  I  have  tto  more  to  do  with 
my  felf,  to  fave  my  felf,  than  1  have  to  do  with  that 
which  is  another  mans  to  ufe  at  my  pleafure:  I 
bavegiveniuy  felf  to  thee.  And  as  you  may  dif- 
cern  the  meaning  of  it  by  the  wora  Q^io'e]  So 
you  may  by  that  wh.ch  the  .^^poftle  joynes  to  it : 
They  gave  themfelvesfirft  to  God  and  then  co  us.. 
How  did  they  give  themfelves  to  the  Apoftles  > 
They  did  give  themfelves  to  them  as  their  Teachers 
as  choft:' by  whom  God  would  reveal  the  things  of 
him,  and  che  way  of  pradiifmg  of  r he  Will  o£  Jefus 
Chrifl.  Upon  this  account  you  fhal  find  that  faith: 
is  compared  to  Marriage,  where  parties  give  over 
the  right  of  themfelves  unto  another.  Only  let  me 
telyou  this  by  the  way  :  That  there  is  an  implicite 
giving.  As  a  man  is  laid  CO  give  himfelf  to  fleep, 
aud  to  idlenefs  who  doth  indulge  his  own  eafe,  ai\d 
:laieshimfelffoftly  f  That  is  aa  implicice  giviugj » 
I  '  There 


and  ^ceiving  Chr'tjl,  is  Beliea^t?ig.         75 


t* 


There  is  an  cxplkice  giving,  and  chat  is  by  way  of 
\cxprefs  relignation :  As  a  man  that  comes  and  deli- 
vers a  poffeliion  of  goods,  or  a  commodity  which  is 
bought  iiico  the  hands  of  another :  Here,  take  what 
i$  thy  own.  Now  in  al  Faith  th<re  is  animplicitegi- 
ving,but  not  an  explicice.  i  fay  there  is  an  iniplicite 
givmg:  there  is  an  indulgence  of  icfe If,  and  liking 
what  may  make  it  fclf  vile,  and  what  may  draw  it 
AXMo  Jefus  Chrifl:,  chough  it  cannot  fay  (  as  it  is 
true  to  fay  )  before  all  things  I  had  rather,  or  do 
defire  co  favor,  and  wil  no  more  feek  after  the  love 
ot  any  other  creature.  The  explicite  refignatioii 
is  that  which  the  Saints  do  come  unto  :  But  a  man 
4nay  have  faich  though  he  cannot  fay  fo  of  himfejf. 
This  explicice  Relignation  and  giving  a  mans  felf 
is  necefiary  (but  not  as  this  implicice  giving  a  mans 
felf  is  )  uncoialvation. 

Fourthly :  Faith  as  it  is  in  the  Will  doth  make 
a  man  to  reft  and  ftay  himfelf  upon  Jelus  Chrift, 
and  to  look  CO  no  other  means  belides  himforfal- 
vation.  To  reft  upon  him.  This  you  have  the  Scrip- 
cure  oft  times  fpeaking,  ^fay  50.  10.  Let  bim  trujh 
in  the  Lord^  and  flay  upon  his  Cjod^  Somtimes  cher- 
iore  ic^s  called  in  the  Scripture  (as  in  VfaL  37.  i.)  a 
not  fretting,  but  being  quiet.  This  reft 'eg  brings  in 
abundance  from  Jefus  Chrift.  I  fay  it  brings  in :  For 
if  a  couch  of  him  be  followed  with  vertus  co  heal  : 
Ifone  touch  upon  dead  bones  will  make  lite  come 
into  the  fpiric.  then  what  will  the  continued  a(3:s 
of  Faich  do?  This  is  that  indeed  which  the  Scrip- 
xurc  cals  a  life.  In  QaU  2.  20.  Bccaufe,  though 
there  be  many  intermiffions  and  iucerrupcions,  chac 
a  mandothforeft  as  that  he  is  beaten  off,  yet  ft  ill 
lie  comes  unto  Jefus  Ghrift  again.  That  is  his  gene- 
ral coucfe,  and  chat  wherin  alone  he  cakes  coiienc- 
mcnc.  In  this  cafe  the  Soul  faich  to  Jefus  Chrift  m 
Lies  caf  riagc,  I  fay  in  its  carriage,  juft  as  a  man  ufevli 


•  h 


■It 


; 


m  2 


to 


I 


)     7  <^     Faith  ^  or  Beliea^ing  is  receiiving  Chrijii 
1 


( to  fay  CO  one  he  depends  upon,  I  wil  look  no  where 
'  elfe,if  you  difappoint  me,  look  to  ir,  1  have  no  other 
friends  to  fupply  me,  i  have  none  lo  go  unco  for  re- 
lief but  yc  u  :  So  faith  the  Soul.  And  if  r  find  its  ft^lf 
at  any  rime  carried  CO  other  things,  and  to  reft  in 
them,  then  it  is  difpleafed  with  it  fclf,  and  croublcd 
at  it  fclf,  and  never  hath  quiec  untili  it  makes  that 
void  and  nothing,  which  it  hath  done  before. 

Theni^ifchly:  As  Faith  is  in  the  Will,  it  cakes 
in  what  is  in  Cririft,  ic  applies  ic  co  its  felf,  accor- j 
ding  as  its  need  and  neccffities  are.     I  fay,  ic  takes  in  | 
whacisinChrift.  Alchcreft  of  cheats  of  faith  were  | 
but  (as  it  were)  carry  ng  the  foul  to  him  ^  This  now 
doth  make  ic  inr iched  by  hira, As  the  Cloach  lying  in  ' 
the  Fat  doth  receive  the  color  and  dye  :  Or  as  a  man  ! 
lying  in  fin  is  thereby  hardened  and  habituated  to| 
do  evill :  So  the  Soul  by  its  reft  and  continuance  in 
Jefus  Chrift  comes  to  be  made  partaker  of  all  that 
is  in  Jefus  Chrift.     Ic  makes  ufe  of  him  to  pardon 
and  to  fan)ftification.        When  as  it  is  afraid  of 
wrath,  ic  looks  up  to  hira  :  When  it's  befieged  with 
Job,  i5«    luft<;  ic  lends  for  help  to  him.     Without  me  (  faich 
Ckrift  )  you  can  dj  nothing*  That  is,  Noc  only  with  • 
out  cheir  being  in  him,  but  without  their  making 
ufe  of  him.     i  herefo  e  mjohn  3.  21.  it^s  faid  that 
he  that  comes  to  Chrift,  hach  al  his  works  wrought 
in  God.     Wrought  in  God  ^    How  is  that  ?  As  he 
goes  to  God  for  direftion,  fo  he  goes  to  God  for, 
ftrengch  throue^h  Icfus  Chrift. 
Let  me  add  but  this  Caution. 
That  though  thefe  fivefeverall  a<!^s  be  done  by 
Faith  as  it  is  in  the  Will,  yet  you  are  not  to  think  | 
chat  they  arc  done  in  that  order  that  I  have  pro- 
pounded them,  or  that  they  rauft  be  dotieco  fo  high 
and  notable  pitch  and  degree  before  a  man  can  re- 
ceive, But  there  is  fo    thng  of  all  chefc  wherever  t 
fakhis;  and  fame  ch'in^  done  of  all  chcfe,  though  | 


it  be  very  weak:  There  is  fome  love,  though  it  be 
but  a  preferring  of  him  co  others  :  And  fome  ap- 
proving, aad  yielding  of  its  felf  untoJefusChri/l:, 
and  fome  relt  ing  on  him. 

I  Ihall  only  lay  this  one  word  of  Application 
ac  this  cime>  and  that  is  this. 


USE 

If  Faith  be  a  Receiving  (as  you  have  heard) 
Thentheftnof  Unbelief  is  exceeding  great  and  ve- 
ry provoking.     J\s  our  mifery  is  great  that  we  have 
not  only  no  a^ive  power  to  do  good,  but  we  want 
'  t  paflTive  power  to  receive  good.     We  arc  no  apter 
nor  fitter  co  any  good  work  than  the  ftone  is  fit  for 
a  building  which  can  be  l^aid  in  no  place  till  the 
hand  of  the  Workman  cpmcs  upon  it  and  fquares 
it.     So  the  fin  of  Unbelitf  IS  great  in  this,  that  it  is 
a  denying  to  receive,  or  a:^  hardening  of  the  Soul, 
and  making  it  uncapablcas^  much  as  in  it  lies  of  the 
things  of  lefus  Chrift.    What  ai>  abominable  proud 
thing  is  it  for  a  Beggar  that  he  will  not  take  aft  alms 
for  himfelf  that  hath  nothing  to  live  upon,  that' he 
wil  not  receive  a  favor  >  Yet  fuch  is  the  fm  of  Un- 
belief,  for  Faith  is  a  Receiving.     Thou  doft  as 
muchasfay  inthy  ownfelf.  Thy  ads  of  unbelief, 
have  this  voyce.   Lord  I  will  hav^  none  of  that 
which  thou  offered;  Keep  it  to  thy  felf  j  I  had  ra- 
ther be  without  falvacion  than  have  it  upon  fuch 
terms,  by  way  of  an  alms  or  ^eceivmg  •,  I  wil  work 
for  it,  and  purchase  it,  and  biiy  it,  and  not  take  it  as 
ameer  gift.     What  Prince  is  able  to  endure  that 
the  condemned  perfon  fhould  rejeft  his  pardon, 
and  not  take  it :   that  he  fhould  accept  the  halter 
and  the  b  lock  rather  than  the  Grace  and  faVor  ten- 
dredtohi'i.     Wethinkic  raodtfty  and  humility 
not  to  receive  the  things  of  the  Golpeli  chat  arefo 

glorious. 


7 3        Faith,  or  belee^'mg,  is  ^ceia^ing Chrift  ; 


; 


rious:  No:  But becaule chac  faith  is  a  receivings 
tliou  dolt  throw  all  chcfechings  like  duft  into  the 
wind,  and  water  upon  a  ftone, :  Ihcuwik  not  af- 
ford God  fo  much  as  a  Yeffell  to  cake  in  what  fal$ 
fromHeaven  into  the  Souls  of  men.  It  is  not  thy 
modefty,  but  thy  pride.  If  thou  haft  never  lo  much, 
Canft  thou  not  receive  a  kindnefs  ?  Ifchou  be  never 
fo  well,  yet  canft  thou  not  be  better  ?  Haft  thoufo 
great  an  abundance,  that  nothing  can  be  added  to 
cher  >  Say  all  this  if  thoudaifft,  and  own  it  before 
the  Lord  :  Thou  nmft  lay  it,  if  thou  takcft  the  part 
ofunbelief,becaufe  faith  is  a  receiving,  and  unbe- 
lief i%  a  rejediing. 

CHAP.     XII. 


Objeft,  n^ai^^heinga  ^mlityy  and  fa  an  Acci* 
dent y  can  be  but  in  one  Subje^^  and  therefore  not 
both  in  the  Vnderfianding  and  thr  WiU,  Aiifw. 
I .  ^aith  fs  one  by  Aggregation,     z.  That  habit 

*  which  if  in  one  faculty  formally  may  be  in  dinger  j 
by  diffufson*  Application,  ^y  thhtry  xvhether 
y  ou  have  true  ^aithorno^  An  Ohje^ion  An^ 
fwered* 


OBJECT, 


- 


BUt  it  may  be  ob;c<a:ed  j  That  Faith  cannot  be 
both  in  the  llnderftandiag  and  in  the  Wil,  be- 
caufeFaithisa  Grace  or  Quality,  and  therefore  ad 
Accident,  and  an  Accident  is  proper  but  unto  one 
Subjedr:  As  fight  is  only  in  the  Eyej  and  hearing 
in  the  Ear  :  So  Faith  is  only  either  in  the  Under- 
ftanding,  or  in  the  Will  j  but  not  in  both. 

•        ,  Anfw* 


and^ceiving  Chrijt^  is  Believing.        79 


Anfpp.    For  Anfwer  to:this  in  brief. 

I.  The  Habic  or  Grace  of  Faich  (  in  the  firft 
place)  is  one  j  isocfiiiiply  andabfolucely  buc  by 
Aggregation  and  Compoiicion  of  n\any  habits:  As 
two  may  be  in  on t'  ad,  So  two  habits  doth  make 
one  Vertue  or  Grace.  Many  qualities  may  liibor- 
dinatcly  concurreto  the  making  up  of  one  habit  or 
vertue. 

It's  opened  thus. 

Beamy  in  the  Body  is  a  Quality,  but  yet  it  is 
compofedpartly  of  the  proportion  of  parts,  and 
partly  o^chc  healthinefs  and  found^efs  of  parts. 

So,  Liberality  is  a  vertue ;  but  it  is  connpofed  of 
a  good  difpofition  in  the  Will,  and  alfo  of  a  mode- 
ration m  defire  after  earthly  things.       ♦ 

So,  Prudence  is  partly  in  the  Uiiderflanding,  and 
partly  in  the  Will  ordering  a  mans  converfation. 
We  hnd  it  by  experience,  that  when  we  do  believe 
we  do  both  put  forth  knowledg,  and  alfo  good  af- 
fedion  or  an  A^of  the  Will  towards  JefusChrift. 

There  is  a  meditation  of  the  Promifcs,and  there  is 
alfo  a  refignation  of  a  mans  iclf  up  to  him  that  hath 
promifed'v  1  his  we  find  by  experience  when  we  do 
believe.-  And  we  find  by  the  fame  experience  that 
whe^  we  would  bekeve  we  are  hindred  by  the 
darknefs  of  our  minds ;  and  when,  our  llnderftan- 
dings  are  cleared  yet  we  are  hindred  by  the  awk- 
wardnefs  and  indifpoQtion  of  our  wik. 

Let  us  love  oa^  .never  fo  much  we  cannot  truft 
him  except  he  j^^romife  y  and  not  then  neither  ex- 
cept we  have  an  affeftioa  to  him  as  to  one  that  is 
faithful  and  true. 

2.  One  habit  is  in  one  faculty  formally  but  may 
be  in  divers  b)r  way  of  diftUfion  and  difpofition.The 
meanmg  of  it  is  this.  There  is  a  communication  or 
intcrcourfe.  between  the  Undcrftanding  and- the 


- 

i 


-  -  <■  ■  - 1  _  ■  ■  -  ■  ■     -  -. 

8o       Faith,  or  Btlienji?i^  is  Kecei^ing  Chrijl  ^      j 

\  Will.     One  works  into  and  upon  the  other 
the  work  of  one  is  required  to  the  work  of  the  o- 
rher. 

As  for  example. 

Freedom  or  liberty  is  formally  in  the  Wil,  but  it 
is  radically  or  rooted  in  the  Underftanding  •,  for  the 
Wil  were  not  free  to  choole  if  it  had  not  a  light  fhe- 
wingic  the  difference  of  things,  what  is  good  and 
what  eviljwhat  does  come  neer  to,  and  wil  not  bring 
it  the  end  that  it  aims  at. 

Suppofe  you  therefore  ('for  I  will  not  ftand  dif- 
puting  )  that  Faith  be  feated  only  in  the  Wil  j  ycc  it 
works  into  t4ie  under/landing  al  the  adts  that  1  have 
fpokenof,  and  is  not  without  them.  And  fo  on 
the  contrary^  fo  that  whether  you  read  or  hear 
faith  to  be  in  the  Underftanding  or  Will ;  make  no 
great  difference  in  that,  for  both  ihall  be  I'acisficd, 
and  there  is  fomthing  to  be  done  hy  both  that  you 
may  be  made  partakers  of  Jcfus  Chriit. 

So  I  have  done  with  the  Doftrinallparc  of  that. 

US  E 


For  the  life  and  Application  of  ir.     If  Faith  be 
a  Receiving,  then  by  this  you  may  try  whether  you 
have  faith  or  not. if  you  look  into  Scripture  you  fhal 
find  that  the  Children  of  God  are  diftinguirhedfrom 
chofe  that  arerotbornof  God  by  this,  that  the  one 
receives  and  the  other  receives  not  the  things  of 
God.    In  the  verfe  before  my  text  it's  faidthat 
Chriftcame  tohis  own  and  his  own  received  him 
not.     Not  to  receive  him  and  to  be  in  darknefs  is 
all  one  ("as  you  may  fee  by  comparing  the  verfe 
together  )  became  to  his  ovon  and  they  receinjed  him 
nvty  but  they  that  did  receive  him  they  became  the  fo?is 
ofQod*     By  his  own  is  meant  the  Jews  whom  God 
had  chofen  for  his  peculiar  people  and  owned  be- 
fore 


r«j«»  11  ■» 


'I  ■■  ■     I    «  u» 


4nd  ^cei^vin^  Chriji^  is  Selee^ing.         §  i 


fore  cheWojld-,  (All  are  Gods  own  by  Greacion^n 
the  fulnefs  of  che  Earth  is  his  v  but  thcfe  were  Gods  ' 
by  a  ipeciall relation  and  obligation.)  And  chey 
had  received  from  him  Laws  and  Statutes',  and  they 
had  profeffed  peculiar  fubje£tioa  and  obedience  to 
him^fo  that  chey  could  fay.  We  are  thine.  Lord 
faveusj  ycE  they  who  were  fo  different  from  the 
World  are  diftinguifhed  from  thofe  that  are  taken 
out  of  the  World  and  are  the  fons  of  God  by  Rege- 
neration, thus.  They  ^ecevved  not. 

So  you  have  theApoftleuHng  the  felf  fame  dif-j 
crimination  in  i  Cor.  2. 14.  where  he  eels  you  that 
the  naturall  man  does  not  receive  the  things  of  God 
neither  can  he,  becaufe  they  arefpiritually  difcer- 
ned :  But  we  have  the  mind  of  Ghrifl  (  fai-es  he  ) 
So  that  1  fay,  Receiving  does  diflinguifh  the  Faith 
that  is  unfeigned  from  that  thai  is  temporary  and 
feiftoricall. 

And  as  the  Children  of  God  arc  diftinguifhed  by 
receiving,   fo  whacfoever  a  man  gets  if  not  by 
Faith  ic*s  ill  come  by  j  Yea  he  doth  become  guilty 
like  goods  gotten  into  a  mans  poffefHon  illegally. 
Qal  3.  7.  Received  you  the  Spirit  by  the  works  of 
theLaw,or  by  the  hearing  of  Faith?  putting  them 
m  mind  that  if  that  Spirit  (  chey  thought  they  were 
of  Jcame  to  rhem  by  the  hearing  of  the  Law,it  were 
not  che  Spirit  of  the  living  God  by  which  they 
could  be  f  aved.     Therfore  try  your  felves  by  this. 
Thou  faiefl:  thou  hafl  Faith,  Is  thy  faith  a  receiving 
Quality?  Somthing  that  does  enable  thee  to  gape 
andgaf^?   Does  ic  open  thy  Soul  ( tooj  in  rea- 
ching after  the  things  of  Chrift  >    In  plaij*  tearmS;, 
Is  thy  Underflanding  greedy  of  knowing  ?  Art  thou 
willing  to  give  up  thy  reafon  to  the  teflimony  that 
God  g4ves  of  his  Sou  ?    Art  thou  loth  to  lee  the 
thoughts  of  Chrifl  pafs  from  thee  ?  Is  thy  W'll  in-' 
cliningandt€nding  to  them> 

n  Now' 


8  2  Faith ^  or  ^elee^ing^  is  ^cei^ing  Cbrifi ; 


Now  for  the  making  out  of  this,  (  and  I  befeech 
you  mark  ic  )  of  forae  the  Scripture  faies  barely! 
thus  much.  That  they  received  not  Chriji^  They  are, 
fliuc  up  under  that  (  As  in  J^jb/i  i.  ii.  thcverfcbe-| 
fore  my  text  )  ^e  came  to  his  otvn^  and  they  recewed 
him  not*  And,  The  na.uraU  man  receives  not  the 
things  of  (jod*  i  Cor,  2.  14.  Some  beleevc  not,  and 
receive  not  buc  they  are  very  neer  it.  The  fruit  is 
neer  their  mouths,  the  word  (as  1  may  ufe  it  )  is  not 
far  from  them.     Plainly  thus :  | 

There  are  fome  that  are  negative  not  privative 
Unbeleevers :  That  is,  they  are  not  Unbelcevcrs  by 
way  of  oppofition,  but  by  way  of  omiffioa.     They 
have  not  denied  and  faid  they  will  not  go  out  to 
Jefus  Chrifl,  buc,  they  are  about  the   matter,  and 
about  the  matter,  till  the  things  of  their  peace  bej 
hidden  from  their  Eyes.     Some  Perfons  are  neither 
free,  nor  are  they  promiied  in  marriage,  but  arc  in 
treaty  fo  as  they  cannot  admit  of  another  to  come 
to  them  :  So  there  are  fome  that  hold  Jefus  Chrift ; 
in  hand,    cannot  endure  to  think  that  Jefus  Chrift, 
fliould  leave  them,  and  yet  chey  come  not  adually 
oft' to  the  clohng  with  him  and  receiving  him  in.  to 
their  hearts. 

As  there  is  a  negative  holinefs,  the  man  can  fay 
lamnot  as  thisraan  :  So  there  is  a  negative  unbe- 
lief, when  as  it  may  be  faid  of  men  they  do  not  lay 
hold  or  receive,  bu:  it  cannot  be  faid  of  them  that 
they  do  reject  or  refufe. 

Sometimes  this  doth  arife  from  unfenfiblenefs  of  ^ 
the  want  of  Jefus  Chrift  :Becaufe  we  are  not  fenfible 
of  our  need  of  Jefus  Chrift.  Andthat  (Itakcit) 
was  the  cafe  of  the  hearers  who  are  compared  to 
the  high  w^y  upon  whom  the  feed  fell  to  whom  the] 
word  o^^od  came  and  they  minded  it  not  j  chey 
gave  ic  the  hearing  but  they  forgat  it  prefently. 

Andfomcimcs  ic  comes  from  being  taken  up  with 
^  lawful! 


and  ^cei'Vtng  Qhrtfi^  is  believing.        ^  5 


lawful!  things  as  they  in  W<^tt^.  22.  would  firft  of 
all  go  and  do  the  works  they  had  before  them,  and 
they  would  then  come  to  the  Feaft.     They  did  not 
fay  they  would  not  come,  buc  they  could  not  come 
then. 

Or,  'fpecially  it  comes  from  an  unadivenefs  and 
flothfulnefs  and  iiftlefsnefs  of  heart. 

There  is  a  kind  of  Condition  of  Soul  that  a  man 
is  like  the  Sea  in  a  calme,  chat  you  know  not  which 
way  it  goes ;  A  ftillnefs  there  is  or  fcarce  any  mo- 
tion to  that  which  is  good.  Think  on  ir.  Be  ic 
from  what  caufe  ic  will  though  ic  arife  not  from  aiiy 
diflike  or  oppoficion  to  the  things  of  Jefus  Chrift, 
yet  ic  is  a  dangerous  Condicion.  A  ftill  livelefs 
fpiric  is  as  well  a  fpiric  in  a  dangerous  condicion  as 
that  which  is  hurried  and  carried  violencly  wich 
ftrongtemptacions  co  Im.  In  ^attb.  21.  30.  31. 
One  faies  he  wil  go  into  the  Vineyard ,  he  granced 
ic  to  be  his  duty,  out  he  went  not.  The  Lord  gives 
us  thereby  to  underftand  that  there  are  fome  who 
perifh  through  not  doing  that  which  they  have  a 
purpofe  to  do,  and  that  which  they  are  convinced  is 
beft  to  be  done  by  them.  He  that  faid  he  would*go, 
and  did  not  s  You  are  not  to  conceive  him.  co  be  one 
that  plaid  the  Hypocrite,  in  promifing  to  go  and 
yet  did  not  intend  ic ;  but  in  chis,  chac  he  did  not 
ftiifill  that  which  had  gone  out  of  his  mouch.  There 
ishypocrifie  when  a  man  is  convinced,  and  does 
profefs  CO  do  the  good  he  does  not ,  Upon  chat  ac- 
count therefore  you  fee  there  is  a  reafon  you  ihould 
examine  your  fe Ives. 

Butbefidesj  TheScripcure  does  fpeak  of  fome 
chat  contradid  the  Go£pell  and  word  of  Faith.  In 
c^^.i  3.45. the  Apoftle  exhorts  them  to  receive  wich 
meeknefs  the  word  ingrafted  chat  ihould  fave'  rheir 
Souls.  That  does  imply  thac  chere  is  an  apcnefs  in 
men  to  be  provoked  at  hearing  the  Gofpell,  How 
^  n  2 


V 


§  ^      Faith,  or  BelienDtng  is  ^cei^oin^  Chrifi  . 


many  are  chcre  arc  wife  to  evade  and  exclude  them- 
feives  from  the  compafs  of  the  promifes  ?  that  if 
any  thing  come  ncer  them  to  comfort  them,by  &  by 
fome  objcftionor  other  is  made,  that  fo  they  may 
be  ft  1  in  their  doubts  and  ftil  in  their  fears  ?  In  AU* 
1 3.46.  It  is  faid  they  put  away  from  chera  the  Word 
of  eternall  life  ;  cvcu  as  a  Tick  man  puts  away  the 
meat  andfaies  he  is  not  able  co  endure  it  i  So  they 
fay,  this  is  not  for  fuch  as  they  are,  it  is  too  holy  for  j 
fuch  dogs.  And  as  it  was  with  Ammon  when  he  had 
defiled  his  fifler  Tbamar,  he  thruft  her  out  of  doors 
and  bolted  the  door  againft  her.  So  do  men  do  with 
the  things  of  Chrift :  put  them  from  them  and  bole 
and  bar  their  hearts  againft  them  with  a  refolution 
never  to  beleeve  this  while  the  World  Hands.  God 
opened  the  heart  of  Li^w,  AUsi6,  14..  (he  would 
not  open  it,  but  he  broke  it  open  by  his  Spirit. 

Yea  laftly  (  my  Beloved  )  There  are  that  do 
trample  under  foot  the  things  of  Jefus  Chrift,  and 
mftcad  of  receiving  of  them,  count  them  vile  and 
not  worthy  eftimation.  ^Heb.  10.  29.  which  by 
fnany  is  under  ft  ood  concerning  the  indifpofition 
of  heart  that  oft  times  does  befall  one  that  is  faved 
ajfccrward.  Now  then  *,  feeing  there  arc  fome  that 
4c»  not  {receive  ^  and  fome  that  do  contradi^  and 
wil  not  receive  but  flight  the  things  of  Jefus  Ckrift^ 
then  try  whether  you  have  Faith  or  not,  by  your 
receiviwg. 

OBJECT.       * 

^ut  you  have  ranh^d  me  in  my  place ; '  Yen  have  fet 
me  in  the  place  of  theft  that  have  not  ^aitb ',  for  Ipft^ 
ai»ay  m^rcy  from  mt. 

Anpv.  To  that  I  anfwer.     A  Godly  map  does 

oft 


and^cei^ing  ChriJiisBeUerving        85 


ofc  times   fay  nay  to  God  when  he  wooes  him 
to  be  laved,  and  yet  afterwards  takes  it :  Puts  away 
the  mercy  which  he  is  glad  on  with  al  his  Soul  even 
as  a  hungry  man  is  of  that  food  which  when  he  was 
fill  he  laid  by  and  would  not  meddle  with.     When 
a  godly  man  comes  to  fee  what  he  hath  done  in  re- 
futing and  reje^ing  and  difputing  againll  the  Grace 
of  God,  then  his  heart  breaks,  and  then  he  does 
clefe  with  that  which  he  hath  rejected.     A  Godly 
man  dotk  eat  up  that  which  he  hath  formerly  refu- 
fcd.     Thou  fhalt  not  walk  niy  feet  faies  (Peter  to 
Chrifl:  As  if  he  fhould  have  faid.  It  is  not  fit  that 
the  Lord  of  Heaven  and  Earth  fhould  do  any  fuch 
thing  for  fo  poor  and  vile  a  Creature  as  I  am :    But 
when  Chrift  tels  him,  ^efer,  It  is  not  the  fign  but  the 
thing  fignified  that  I  fpeak  to,  and  if  I  wa&  thee  not 
thouhaftnopart  inmej  then  he  cries,  ^otordy  my 
Veet  but  my  bandf  ^c.     He  is  now  content  that 
Chrifl  fliould  do  that  in  a  great  degree  which  be- 
fore he  could  not  abide  to  hear  of  in  the  leaft  de« 


CHAP. 


g  6     Faith ^  or  Beliea^ing  is  ^cei<ving  Chriji 


CHAP.    XIII. 

The  temper  of  a  man  that  hath  ^aith  (  a$  confide- 
red  under  the  notion  of  ^eceiidn^  )  doth  difco'ver 
it  felf  in  the fe particulars,  i.  *He  is  daily  pur- 
giyig out  corruptions,  that  there  may  he  roomto  rc- 
cei'veJefusChrifi.  ^artieuarly,  i.  Confidence 
in  the  ^lejh.  2.  hi'ving  hy  fenfe*  1 1.  He  is 
much  in  prayer.  III.  He  if  not  fatisfied  till  he 
ohtain  aU  vphich  the  (Promife  is  engaged  for* 
1 1 1 1.  He  laies  hold  on  every  intimation  that 
may  ginje  hope ^  and  thereby  is  raifed  to  great  ex^ 
peUation* 

THereforCjtodifcoverto  you  a  Ucclc  whether 
you  have  Faith  cr  no  ^  lihall  m  a  few  parti- 
culars fet  forth  to  you  the  temper  of  a  man  that 
hath  Faith  ^  and  I  (hal  keep  to  this  notion  of  it^  as  ic 
is  a  Receiving. 


Firll  of  alii  He  that  hath  this  Faith  is  daily 
purging  and  emptying  of  hinifelf  of  every  corrup- 
tion of  flcfh  and  fpirit  that  there  may  be  room  to 
entertain  and  receive  Jcfus  Chrift.  The  ground  of 
it  is  this.  Naturally  we  are  ful  of  al  unrighteoufnefsj 
(  as  a  Vcffel  is  ful  of  water  that  can  hold  no  more  J 
there  is  no  place  for  Grace.  So  far  as  corruption 
is  in  us  fo  far  it  naturally  works  to  take  off  the 
heart  from  feeking  after  Chriil ;  Even  as  a  Difeafe 
takes  off  the  Stomach  from  meat  that  is  wholfom  ; 
That  therefore  ]efus  Chrifl  may  be  received  it  isne- 
celTary  that  the  heart  be  daily  emptied  that  there 
may  be  room  made  for  him.  Butbefides  that,  Faith 
doth  breed  a  hope  and  expeftacion  in  the  Soul  of 

great 


and(I(eceiying  Chriji^    isBelieruing.       87 


greac  things;  and  therefore  Fakhfecs  the  Soul  on 
purging  that  fo  it  may  be  capacious  of  thofe  tilings. 
Faith  is  called  a  Holy  Faith.     And  we  are  laid 
to  be  fana:ificd  through  Faith.     InAUf  26.18.  As 
the  things  that  were  fandified  were  Teparated  from 
common  ufe  co  a  holy  one  :    So  now  the  Soul  that 
before  was  common  *,  Common  for  the  thoughts  of 
.  the  World,  and  for  the  lufts  of  the  flefh.  Now  is  de- 
dicated (  if  I  may  fo  exprefs  it  )  to  God.     It  is  like 
a  room  that  is  lock'd  up  and  kept  only  to  lay  the 
things  of  Jefus  Ckrift  in.     Grace  does  come  into 
usy  not  as  into  a  Subjeft  for  that  is  free  and  fit 
the  receiving  of  it  ;   but  it  comes  into  us  as  life 
comes  into  a  dead  body.   Or  as  light  comes  into 
the  dark  Air.     There  rauft  be  firft  of  all  a  purcing 
out  of  the  iflrong  man  and  of  fin,  before  there  can  be 
a  putting  in  of  Jefus  Chrifl.     It''s  one  thing  co  purge 
lin  out  of  us  and  to  mortifie  it  becauf  e  it  does  keep 
good  things  from  us ,  and  another  thing  to  purge  ic 
out  chat  we  may  receive  Chrift  in  the  room  of  ic. 
A  Hypocrite  may  purge  out  fm  becaufe  it  keeps  ouc 
good  from  him  J  but  net  co  this  end,  chat  he  may 
receive   Jefus  Chrift  ^     for  naturally  he  hach.no 
knowled^  of  him,  i  Cor.  2.  14.    The  naturall  man 
perceives  not  the  things  of  God,  neither  does  he 
'count  them  fo  good  i  for  they  are  not  fo  fuitabk 
to  him  as  the  waies  of  fin. .    As  a  man  to  be  eafed  of 
a  bad  and  coublefom  neighbor,  wil  turn  him  ouc  of 
doors  and  let  the  houfe  Itand  empcy  :  So,  (  rather 
than  periih  )  aaunregenerace  man  will  turn  fni  out 
of  doors,  but  he  will  not  lee  Chrift  dwell  there,  for 
he  will   trouble  more  a  great  deal.     A  Beleever 
mortifies  corruption  chat  there  may  be  a  p'ace,  and 
room  for  Jefus  Chrift  and  all  thac  he  brings  with 
him.     Therefore,  as  both  the  llnderftanding  and 
cheWill  (as  you  hear)  are  adive  in  beleeving  : 
So,  a  Beleever  purges  both  ^  the  prejudices  and  faUe 

reafonings 


88      Faith,  or Belie^in^  is  Keceiruing  Chr'tfi  j 


) 


reafonings  that  arc  in  his  mind,  and  die  diftaft  aud 
carnaliiels  of  affedlion  chat  is  in  his  Will.     An  un- 
regenerate  man  he  hath  a  combace  wichin  him  but 
the  combate  is  not  between  Grace  8c  Sin,biic  ic  is  one 
faculty  combating  againft  another.    The  wholSoul 
does  not  llrive  againft  fia  ^  but  the  Underftandi^g 
wouldhate,  but  the  Will  (forreafons)  will  not 
let  him  hate.     So  in  like  manner  in  mortification  ^ 
Anunregenerateman  does  not  purge  all  the  pares 
and  faculties  of  his  Soul,  but  fomc  :    and  there- 
fore his  aiFedlions  are  bad  though  he  have  light : 
andifhisaffe<!lionsbehot,  yet  he  hath  not  li^c  ini 
his  llnderftandingr.     Therefore,  Do  you  endeavor  i 
to cleanie your felves from  all  corruptions?  Does! 
the  hope  you  have  of  receiving  Chrift  purifie  yourj 
hearts,  or  put  you  upon  the  endeavor  of  purging 
your  hearts  daily ! 

There  are  two  particular  tins  upon  which  the 
Grace  of  Faith  (  as  it  is  receiving  )  docs  work  co^ 
the  ejeftingof  chem  :  and  the  one  is,  Con^ence! 
in  the  Flefti :  and  the  other  is  Living  by  fenfe.         * 

I.  Confidence  in  the  flefli  or  in  any  thing  a  man 
can  do  :  Therefore  fomtimes  the  Saints  of  -^  od  are 
afraid  to  lok  back  upon  the  actions  that  hath  been 
brought  forth  by  them  in  any  beaucifull  miomer 
leaft  their  hearts  fhould  be  enfnared  by  them  and 
they  are  abhorring  themfeives  even  when  their 
waies  are  pure,  he  abhors  himfelf  as  to  juftiiication 
when  he  does  the  beft  duties  in  the  beft  manner  he 
can.  We  have  no  Confidence  in  the  flefti  that  is,we 
would  have  none,  we  cannot  endure  that.  Other 
tins  we  fain  would  have  mortified^  but  this  abov(f 
all  other. 

2,  And  again,  They  live  not  by  fenfe-  i  Cor,  $. 
7,     We  walk   X  ^i^s  the  Apoftle  )     hy   Taithj 

and 


i 


and  KeceiVing  Chr'tU^  U Belie'ving.         8p 


1 


and  not  ^fince-  And  we  look  noc  upon  the  things 
that  are  fecn,  but  the  things  that  are  not  fecn,&c. 
2  Cor.  4.  and  the  iaft.  Of  Abraham  it's  faid,  ^om>. 
4. 19.  That  he  beUevedy  and  did  not  fo  nmch  at  confi- 
d&^  the  barrennefi  of  Sarahs  Womhj  6*c.  The  realbn 
is  this  (my  Beloved  )  Becaufe  there  is  nothing  can 
judgworfe  of  the  things  of  God  than  fences  and 
nothing  hinders  more.  When  a  man  looks  a  little 
upon  fence  and  reafon,  he  is  like  a  man  that  hath 
been  in  a  dark  room,  that  when  he  comes  out,  the 
light  of  noon  day  is  a  trouble  to  him,  and  he  can 
not  difcern  the  things  that  are  before  him. 

Secondly  :  He  that  hath  this  Receiving  Faith, 
he  is  a  man  that  is  much  in  prayer  :  Prayer  demands 
and  fues  for  what  the  Pro.ciie  obliges  and  makes 
due  to  a  man.  In  ^faU  lop.  4.  Uavid  faies  thus ; 
I  ^ray ,  or,  I  ^i've  my  felf  unto  Trayer,  As  we  ufe 
to  fay,  a  man  is  of  this  or  that  Trade  which  he  fol- 
lows for  the  moil  part  *,  and  other  things  are  but  by 
the  by  which  he  does  :  So  Damd  was  fo  n  uch  in 
Prayer,  that  he  faies  he  was  Prayer.  And  fo  Taal^ 
A^fy  9«  as  foon  as  ever  he  began  to  beleevc,  he  be- 
gan to  pray.  And  as  a  Believer  does  pray,  fo  he 
praies  upon  the  fame  tearms  of  Grace  that  he 
is  a  Pveceiver*,  that  is  thus^  He  is  a  Ileceivei  for 
another ,  he  receives  nothing  as  his  own  prima- 
rily, and  originally,  but  as  it  is  a  gift  and 
truft  put  into  his  hands  by  Jefus  Chrirf  to  ufe 
for  the  fervices  to  which  he  hath  appointed  him. 
He  goes  therefore  to  God,  not  as  one  that  is  the 
principal,  but  as  one  that  is  a  Pveceiver  for  another: 
He  go-s  with  a  Spirit  that  fpeaks  after  this  manner 
to  the  Lord  j  It  isnot  fo?  my  felf  ^lone,  I  am  but 
the  Meilenger  of  Jefus  Chrift,  he  lent  me  j  Jefus 
Chrill  hath  undertaken  for  me,  and  will  fee  it  made 
good  ro  me,  and  I  fhal  have  it. 

Thirdly  :    He  that  hath  this  Faith  as  it  is  a  Re- 

o  ceivincf. 


iii 


II! 


po      Faith^  or  SelienjiHg  is  ^yeczia)ing  Chri/i  • 

ceiving,  is  unfacisfied  with  whatever  he~gecs  aFany 
one  cime  till  he  hath  cometo  get  all  which  the  Pro- 
niife  is  engaged  for  and  to  tiim  :  And  the  reaibn  of  ic 
is  this :  Therefore  he  is  unfatisfied.becaufe  he  hath 
much  to  receive,  and  chat  which  he  hath  receiv.?d 
does  but  enlarge  his  capacity  for  more,  and  encou- 
rages him  that  he  ihal  have  it^  as  it  is  due  :  Even  as 
meacgetsafto.iiach  to  meat,  fo  receiving  gets  an 
appetite  to  receiving.  As  prefuaiptuous  pcrfons 
wil  find  fomthing  or  other  to.  encourage  chemfelves 
by,  fo.  Faith  (upon  one  refped  or  other  )  will 
ever  be  looking  for,  and  after  fomching  from  Jefus 
Chrift  y  upon  one  account  or  other  ic  wil  be  ftil  de- 
manding. Art  thou  therefore  applying  to  thy  felf 
the  things  that  are  promifed  ?  Art  thou  challenging 
from  God  more  than  thou  haft?  ui'ging  him  upon 
his  Word  that  thou  haft  not  fo  much  as  thou  doft 
hope  in  him  for  >  Is  wha:  thou  haft  received  as  a 
taft  that  makes  thy  aiFed^ions  run  out  after  more  > 
Then  know,  that  thy  Faith  is  indeed  a  receiving 
Faith,  aFaithof  ch^Sonof  God. 

Fourthly:  This  Faich  as  ic  is  Receiving,  will 
takehold  of  every  inlinuation  and  intimation,  lay 
upevery  word  that  does  give  hope  i  and  works  up 
it  felf  by  fmal  grounds  (as  one  would  think)  to 
great  expeftations  from  Jcfus  Chrift.  As  a  man 
that  is  trading  takes  notice  of  every  th?ngfthat  is 
faidorfpoken  hopefully  of  getting  more  than  he 
hath.  As  there  are  fomefpir Its  that  aieever  gro. 
wing  upon  one  9  give  them  once  and  chey  wil  come 
again.  Or,  as  fome  Children,  that  when  they  have 
received  iomth'ing  from  their  Parents,  they  have 
their  Eyes  continually  iipon  them  looking  for 
more.  Such  is  the  frame  of  the  Spirit  of  one  that 
beleeves,  as  it  15  a  receiving  i  r  aith  makes  a  man  to 
do  fo.  And  therefore  you  fhal  find  by  experience,, 
I  that  words  fpokcn  by  the  by,  often  times  in  a  Ser- 
mon 


^1 


and ^ceiving  Chrift^  is  ^elie^uing.        p  i 


mon,  yec  are  the  great  encourageraents,  and  hearte- 
ners,  and  fupporters  of  the  hearts  of  Godly  People. 
Faith  is  of  that  having,  craving,  growing  nature, 
thatif  it  canbutget  a  word,  it  will  make  a  great 
natter  of  it,  lin  makes  us  greedy  of  occaiions  to  it  9 
As  aword  or  a  lillablc  hach  great  provocation  in  ic 
unco  fin,  fo  hath  a  word  that  is  fpoken  but  by  the 
by,  a  great  efficacy  upon  the  hearts  of  them  that 
belceve  :  Thou  complaineft:  thou  halt  not  what 
thou  didft  look  for,  becaufe  thou  dofl  complain  ic 
is  a  fign  of  thy  Faith.  Thou  wouldc/l  have  that 
which  thoii  haft  nor  j  and  Faith  is  a  receiving. 

Then  feeing  both  llnderllanding  and  Wil,ilretch 
forth  their  hands  to  receive  the  things  of  Jefus 
Chriftj  Beleevers  they  have  a  rich,  aud  plentiful! 
Condition.  Their  hands  it'*s  true  are  full  of  work 
they  iiave  much  tb  do ;  but  they  haver  n  uch  to  get 
in  too.  What  they  have  a  mind  to,  they  ihal  have; 
and  what  chey  know  or^is  revealed  to  be  in  the 
hand  of  God  to  do,  fhall  be  done  for  them.  Their 
Underftandings  and  Wills  q  lee  them  be  extended 
and  enlarged  )  they  fhall  both  of  them  be  iilled 
full.  ^faU  14*5.  ii>.  *He  voiU  fulfill  the  defires  of  them 
that  truft  in  hhiu 


•««s> 


o  a 


C HA  P. 


% 


\ 


"'*~~~~"'*^'       '"  I  >'■  Til  — 


\     n  2      Faith ^  or  Belieofin^  is  receiving  Chrijl; 


\ 


4?***4?******'t?****-*****'l?*****4?* 


CHAP.    XIIIL 


c 


\ 


further  Application  of  the  ^oint.     This  fhevos  a 
necejjity  of^aitb*     Jin  OhpUion  from  2  Tini.  2- 
1 3 .  Anfwered-     tAn  ObjeUion  from  the  difficid- 
ty  of^decving  anftvered.     Incourageyour  fdves 
to^deeve,     Zind  to  that  end.     i.    Confider  tbs 
many  andgloriom  things  that  arc  to  he  Received. 
2,  ^e  convinced  that  you  cannot  li^e  vpithout 
tbefe  things  which  ^a'ltb  helps  to,     3.  Confider 
tbefe  things  are  to  he  had  only  hy   l^eleeving. 
4,  Laythe  command  of  ^od  upon  your  Souls.    Se  - 
werall  ObjeUions  anjwered. 

USE 

Now  I  go2  to  another  life.     If  Faich  be  a  Reeei- 
vingjthen  if  you  would  hav^  Chrift  o:  any 
thtnj^of  his,youniuftbeleeve.  If  you  would  have 
Chrift  or  any  thing  of  his,  I  fay,  you  muftbeleeve. 
The  life  lies  upon  this,  chat  Faich  is  not  only  a 
1  Receiver, but  the  only  Receiver  which  God  hath 
1  appointed  and  fubfticuted.   There  are  other  Graces 
I  which  God  gives  befides  Faith,  but  he  gives  this 
vertue  (xonone)  of  laying  hold  and  Receiving, 
but  only  unto  Faich.     Love  chac  doth  joyn  the 
SouUoChrift  and  unices  it,  but  Faith  receives  and 
takes  of  the  fulaefs  chac  is  in  Jefus  Chrift.     In  Jam. ' 
1. 7.  faich  JameSy  Let  notfucb  a  man  tbin\  C  chac  is, 
fuch  a  one  who  asks  not  in  faith,  but  wavers  )  that 
he  [hall  receive  any  thing  at  the  hand  of  the  Lord.  This 
wavering  che  Apoftle  doth  oppofe  unto  Faith. 
And  yec  he  chac  hach  this  true  Faich  may  have  this  \ 
wavering  in  fome  particular  afts,  though  not  in  che  ^ 

frame 


and ^cei'ving  Chr'tft^  is  Believing.         g ^ 


fi-ame  of  his  fpkic.  As  in  ^attb.  14.  31.  Chrift 
fpeaks  unto  (PdJdr,  and  eels  him  he  was  one  of  liccle 
Faich,  and  asks  him  why  he  doubted  ?  And  the 
word  that  he  doth  ufc  there  H^HidiffTvazt^y  fignifies  a 
be^g  between  two  opmions,  a  halting  as  it  were, 
or  an  uncertainty  of  mind  not  knowing  what  to  do, 
whetheif  to  receive  Chrid,  or  not  to  receive  him, 
or  whether  no:  to  receive  Chrift,  or  to  receive  him. 
Inparticular  ads  there  may  be  (Ifay)  wavering 
in  a  man  that  hath  true  Faith  :  But  while  he  is  fo, 
lechiranot  think  chat  he  fhal  receive  any  thing  at 
the  hands  of  God.  We  arc  wont  to  fet  other 
things  bcQdes  Faith  to  be  our  Receiver.  As  the 
Papifts,  fo  do  we  put  good  works  unto  the  work 
of  Faith  ;  They  think,  by  good  words  we  do  apply 
JefusChriil  and  his  bensiics.  Mark  it.  Though 
there  be  much  due  unto  thee  from  the  Promife, 
though  thou  haft  God  ingaged  to  thee  deeply,  yec 
wil  not  God  give  thee  any  thing  by  the  hand  of  any 
other  Grace  but  only  Faith.  God  wil  pay  what  he 
ows,  but  he  wil  pay  it  through  beleeving.  Therefore 
the  Text  runs  expre/ly,  Ifc?  tbat-beleevef  notfljaU  be 
dafHned,M.^r:k  16.  16.  that  is  aU  he  muft  look  for  at 
the  hand  of  God^  He  could  not  do  any  great  vpor\ 
(Taith  the  Tt'&i^among  tbemybeeaufe  of  their  imbdief^ 
Math.  1 3.  5S.  No  great  works.  The  meaning  of  the 
place  is  this,  that  God  doth  do  unto  men  according 
to  their  Faith.  Accodiyigto  tby  ^aitb,  belt  unto 
ito^e, Math.  9.29.  As  mens  Faith  is,  fo  fhall  their 
receiving  be.  If  their  Faith  be  mingled  with  unbe- 
lief, their  receipt  fhall  be  but  fir.all.  Where  there 
is  a  totall  unbelief,  their  receipt  fhall  be  nothing 
from  God. 

OBJECT. 

But  you  wil  fay  unto  me,  as  it  is  fa  id  in  2  Tim.  2. 
13.  Ifwehelee'venot^yethe  remdins  faithful^  and  be 
cannot  deny  himfelf. Jlnfvc* 


^~l   !    ■•«•- 


p^        Faith  J  or  belee^ing^  is  ^ceiruing  Chrlft  ; 


I      -Anfvfi^  1*0  that  1  anfwer.  If  we  beleeve  not,  thac 
is,if  webelceve;noc  forae  particular  Promife,  and 
at  lome  particular  time,  God  will  abide  faithfull : 
for  if  youobferve  the  place,  it  fpeaks  concerning 
fufFering  times,  and  this  Promife,  viz    That  tfi  we 
fuffer  vpith  him :,vpefljallal\oraign  with  him.     A  man 
may  cometotheftake,  and  to  his  Grave,  and  yet 
nocwithftaiiding  want  a  piaCwafion  of  this.    A  man 
may  dy  by  his  aft  of  affiance,  and  yet  have  no  per- 
fwafion  of  what  affiftance  be  (hall  have  in  his  fuf- 
ferings :  But  if  a  man  beleeve  not,  that  is,  not  at  al, 
then  nothing  is  due  unto  him.      Mark  che  Text 
again.     God  faith  he  is  faithfuU.     Therefore  his 
faithfulnefsfuppofeth  his  Promife.     And  his  Pro- 
mife fuppofeth  our  Faith  :  for  he  is  ingaged  to  none 
but  to  them  that  beieevc.     Therefore  though  God 
abides  faithful!,    yet  the  meaning  is,  though  we 
queftion  this  and  that  at  this  and  that  time,  yet  if 
out  hearts  remain  faithfuU  to  God  and  his  name, 
we  Ihall  receive  the   things  thac  are  promifed. 
Therefore  let  raefpeak  unto  you,  and  unto  you  e- 
fpccially  that  can  fettle  upon  any  work,  but  the 
work  of  beleeving, thac  are  eafily  perfwaded  that 
the  Pfomifes  belong  not  to  yoUj|^nor  the  mercies 
which  are  faving,  with  a  fmall  hint  and  infinuacion 
you  are  difcouraged  and  difheartned:    Let   me 
fpeak  unto  you  that  are  ready  lo   deprive  your 
felves  of  every  fweet  morfell  which  the  hand  of 
the  Lord  reaches  out  to  you,  who  fay  within  your 
felves,  when  I  am  thus,  and  can  do  thus,  then  I  will 
beleeve  and  go  unco  jefus  Chrift.     You  muft  come 
unto  this  ("if  you  wil  have  any  thing  from  tke  hand 
of  Jefus  Chrift)  to  beleeve.'    Youmuf^lay  down 
your  reaf on  and  your  fenfe,  and  you  mufl:  put  your 
felvcsto  this  queftion. 

Ask  thi^  own  heart  whether  thou  wouldeft  have 
Jefiis  Cki'Jta:  or  nor  ?  If  it  would  have  him  and  the 

chines^ 

■ -BH ^H      I     ■  ■   ■    I    J     ITI  ■!  ■  ^B-    ^  I     I    I   irtl      II        l'^- ^^11    II  II         I    ir   I  IIM  ■     ■  ^-m-T    ■ !-■■  *^ 


and^ceiving  Chrift^  is  Believing.        p^ 

thingt  ihac  are  his,  then  tell  it,  that  it  muft  bcleeve, 
for  there  is  no  way  to  receive,  but  by  beleeving. 
Therefore  lee  me  give  this  counfell  to  thee.  Spend 
that  time  in  drawing  and  urging  thy  Soul  to  go  to 
JeliiS  Chrift,  which  thou  doft  in  difputing  thy  right 
an3  title,  and  in  anfwering  objections  and  doubts. 
In  ftead  of  making  out  a  refled:  adt  of  Faith  or  affu- 
rance,  go  direftly  unto  the  Lord  Jefus  Chrifl.  And 
mark  the  reaf on  of  it.  Faith  ic  gives  a  title  and 
thepoffeifion  of  the  inheritance.  It*s  a  receiving. 
Now  mark.  Be  fure  thar  thou  haft  a  r fght :  if  thou 
haft  a  Faith  that  is  alwaics  having  and  cravmg  and 
longing  and  hankering  afcer  the  things  of  Jefus 
Xihrift,'  k  is  right. 

And  again.  Though  that  every  Commandment  of 
God  be  to  be  obeyed,  and^none  ought  to  be  more 
careful!  of  holinefs  than  he  that  is  ;uftified  by  the 
righteoufnefsofanocher  andby  the  Faith  of  Jefus, 
I  lay  none  ought  to  be  more  careful!  of  a  holy  life 
thanaBeleever,yetfpendthy  time  (mark  what  I 
fay^  andthyfpirits  iirft  in  receiving  and  getting 
Jefus  Chf  ift.     Go  not  this  way  to  work,  wheti  tifou 
findeft  thyfelf  tobefoandfo,  then  thou  wilt  be- 
leeve  j  becauie  thou  art  holy,  therefore  thou  goeft 
to  T<^fus  Chrift,  But  go  to  Jefus  Chrift  that  thou 
maieft  receive  holinefs  from  him,  for  Faith  is  a  re- 
ceiving.    As  eating  a  mans  meat,  takes  up  a  great 
deal  of  time,  yet  there  is  no  time  loft,  becaufe  ic 
firs  a  man  for  his  work  afterwards.     So  the  fitter 
thou  wilt  be  to  all  the  v^ or ks  of  fanftification,  the 
more  rime  thou  fpend^ft  in  receiving  and  eating  of 
the  things  of  Jefus  Chrift.     It  is  wifdom  firft  for  a 
man  to  get  in  a  fulnefs,  &  afterwards  to  live  anfwc- 
I  rable  unto  it*  Why  doft  thou  think  of  thy  ianftiii- 
cation  when  thou  haft  not  received  liim  that  muft 
make  thee  holy  ?  Affure  thy  fclf,  it  cannot  be  but  a! 
the  things  thou  goeft  about  will  grow  dead  becaufe  j 
'  thou) 


I 


6       Faith,  or  Beliea^ing  is  Kecel^ing  Chrlfl  5 


\  thou  haft  not  wherewith  to  maintain  rhem.     Al  thy 
mocions  are  but  like  a  Wheel,  which  is  hurried  by  a 
violent  niotion,  but  having  no  Ipring  in  its  felf,  in  a 
little  while  ic  wilgrow  dead.  And  allure  thy  ielf  chat 
chou  fhalt  not  lay  a  ground  of  Faith  by  doings.  J)o- 
ings  may  lay  aground  of  affurance,  but  not  a  ground 
of  receiving,  or  going  untojefus  Chrift.     It  is  true. 
Many  Ehings  are  co  be  done,  as  well  as  belecving 
when  a  man  would  receive.     A  manmufi:  ask,  that 
he  may  receive,  John  16.  24.    And  a  man  uiuft  be 
mortified  that  he  may  receive.     7'e  ash^  and  receive 
noty  hecau^eyoH  ask^  tojpmiduponyeur  /wj^j*.  Jam.  4.  3. 
Andamanmuftbe  humble,  Jam*  4.  6.  (jod  giveth 
Qraccto  the  bumble.     And  the  Ordinances  nuH  be 
attended,  even  every  of  them,  for  it  oft  times  fals 
out,  that  that  Ordinance  which  is  neglcd:ed,  is  that 
by  which  God  will  convey  himfelf.     But  the  Or- 
dinances a;:c  but  the  Vellels  in  the  hand  of  Faith, 
they  are  but  Buckets  which  Fa'th  doth  lee  down, 
or  but  Breafts  which  Faith  doth  fuck.     The  Recei- 
ving, is  ftill  by  Faith,     ^eb.  4.  2.  And  therefore 
the  word  profited  not,  beciufe  it  was  not  mixed 
with  Faith,      And  the  Text  faith,  if  they  praied 
and  beleenj  dy  theyjhoidd  then  recewe.     it's  true,therc 
are  a  great  many  Graces  that  muft  be  in  the  man 
that  receives  anyj:liing  from  Gods  hands,  buc  they 
are  all  but  the  attendants  of  Faith  :  They  are  ne- 
ceflary  unto  Faith,  Not  for  reception,  buc  by  way 
ofprcfence:  As  the  Eye  alone  fees,  though  ic  can- 
not iee  unlefs  it  be  joyned  to  the  other  members  of 
the  body.     So  Faith  receives,  though  it  never  re- 
ceives, buc  when  it  is  joyned  with  other  Graces. 
Whatcvcs  Graces  are  required  unto  Faich,  Faith 
will  help  us  unto.     To  pray  acceptably.     If  we  are 
to  pray  with  humility  and  fubmiflion.,  Faith  will 
help  us  to  ic.     Whcte'once  Faith  is  infufed  it  doth 

difpofc 


iN 


I 


'{... 


and  ^cei^in^  O^^^fiy  ^  belief  in^.       97 


difpofe  and  iuable  the  heart  Co  every  thing  that 
God  requires. 

Befides  you  know  how  a  man  that  is  couched 
v/ich  covecouinefs  and  the  love  of  the  world  wii 
bow  dov/n  himfelf  and  deny  himfelf  much,  and  be- 
came bafe  chat  he  may  heap  up  riches  together.  So 
wilamanwhen  he  hath  once  gotten  Faith.  He 
wilpray  earneftiy,  and  go  from  ordinance  to  or- 
dinance, andfubmittoany  condition  that  the  or- 
dinances of  Jefus  Chrift  require  at  his  hands  that  he 
may  ferve  Gud  and  be  faved.  And  therefore  a- 
gain  and  again  I  fay.  If  youwil  receive  any  thing 
you  muft  beleeve,  elfe  there  is  no  way  for  ic.  If 
youwilftand  reafoning  and  difputing  and  deba- 
ting, and  if  youwil  have  things  cleare  to  you  thac 
you  are  a  child  of  God,  before  you  beleeve^  you 
wil  have  the  matter  put  to  fuch  an  iffue  as  God 
brings  a  man  never  into.  God  never  gives  his  love 
to  a  man,  but  by  bcleeving,  becaufc  beieeving  is  a 
receiving. 

OBJECT. 

Tou  wil  fay  unto  me,  This  is  hard  quarter ^  and 
hard  termes-,  that  we  can  have  nothing  but  only  upon 
trufl  and  upon  beieeving* 

To  this  I  anfwer  the  comm.andmenc  of  faith  is  no- 
thing fo  hard  as  the  commandements  of  (in  are. 
They  that  fow  to  the  pejh,  fljal  ffaith  the  Apoftle  ) 
in  Qal,  6.  8.  of  the  flejh  reape  Corruption*  They 
Ihal never  have  any  thing  in  hand  or  to  receive  af- 
ter this  life,  bun  tribulation,  forrow,  and  an- 
^  guiih.  Thy  faith  allures  thee^  Or  thou  mayeft  be 
affured  chat  faith  wil  give  chee  a  good  title,  &  fom- 
thing  while  thou  liveft,  and  be  lure  to  give  thee  ho- 
nor andglory  and  immortality  hereafter.  Thou 
•- —  P  art 


r^S       Faith  J  or  BelieTW^  is  ^cei^ahig  Chrlft  j 


arcfavedby  faith,  faith  he.  It  is  the  gift  of  God. 
This  is  true  indeed,  It  is  a  hard  matter  co  bcleeve. 
But  the  hardnets  doth  not  arife  from  it  felf^  but 
from  us.     As  ii  is  hard  for  a  lick  man  to  get  down 
either  meat  or  medicine.  But  it  is  not  becaufe  thc^e 
is  neither  a  pafTage  open  and  free,  or  not  becaufe 
the  meat  is  not  good,  but  becaufe  he  is  lick.     So 
thou  Ihalt  find  the  reafon  of  all  this  difficulty  to  be 
in  thy  pride  :  Thou  advancefl  thy  reafon  and  fence  \ 
againft  the  commandmenE   and  law    of  the  Gof-I 
pel.     And  therefore  it  is  hard  unto  thee.     Ic  is 
hard,  but  it  is  but  fo  in  the  beginning,  Like  meat, 
when  it  is  firft  eaten^doth  bring  a  kind  of  duUnefs,8c 
heavinefs  but  afterwards  breeds  fpirits  and  flrength. 
Ic  is  certain  my  beloved  it  is  the  fmallell  thing  that 
can  be  required  for  the  receiving  any  thing  at  the 
hand  of  God  :  for  you  are  paflive  in  it,  you  are  made 
to  receive. As  a  bal  that  is  thrown  againfl  the  ground 
is  made  to  rebound  upwards.    There  cannot  be  Icfs 
required  then  faith  co  the  receiving  of  any  thing. 
For, 


Take  it  as  ic  is  in  the  under  flan  ding :  The  recei- 
ving a  teftimony  doth  noefo  much  require  the  ufe 
of  reafon,  as  a  goodreporc  and  clleem  of  himchac 
fpeaks.  I  fay,  che  receiving  a  ceftimony  is  an  ar- 
tificial argumenc,  and  requires  not  fo  much  che 
knowledg  of  checkings,  as  of  the  perfon  fpeaking. 

And  Take  ic  as  ic  is  in  che  Wil :  and  ic  is  a  leaning : 
and  thac  rather  imports  weaknefs,  chen  Itrengch, 
racher  debility,  chen  abilicy. 

And  laftly,Whereas  chou  complainelt  ic  is  hard  ra 
beleeve,  yec  if  faith  be  a  hard  thing,  yec  ic  is  a  re- 
ceiving. Though  ic  be  a  coyl  and  a  difficulcy,  Ic  is 
buc  in  caking  of  things  thac  are  precious  and  good 

which 


.J.it>i. 


and  ^cein)thg  Chrifly  is  ^eieea>in^,      pp 


which  v/il  inrich  chee.     What  man  ever  complain- 
ed of  the  hardnefs  of  telling  Gold,  and  receiving 
jewels  and  things  of  worth  which  were  given  him 
out  of  the  treafureof  him  that  is  rich.     Men  take 
great  toy  1,  and  run  great  hazards  into  far  countrys 
tc^receive.     Thy   receiving  is  better  and  more  cer- 
taine.     Thou  {halt  receive  ftrengch  by  the  recei- 
ving of  Chrifl,  to  receive   more.     Faith  doch  not 
only  give  a  man  the  things  proni'fed,  But  as  walk- 
ing makes  a  man  able  to  walk,  fobeleeving  makes 
a  man  more  able  to  beleeve.    Having  once  received 
fomthing  from  the  hand  of  God,  thou  haft  thereby 
fecurity  given  to  thee  that  thou  hail  nothing  behind 
but  what  ihal  be  accomplilhed.     As  he  that  hath] 
received  but  part  of  a  Sum,  hath  an  evidence  there 
by  that  the  reft  is  due.     And  therefore  I  befecch 
thee,  becaufe  that  faith  is  a  receiving,  incoiirage 
thy  lelf  unto  beleeving  :  Incourage  your  felves  unro 
ic.     Andthat  youmay  dofo, 

I. Lay  open  and  keep  before  the  eye  of  your  Soul 
the  many  and  glorious  things  which  arc  to  be  recei- 
ved.Mcditate  upon  the  excellencyes  of  Chrift  8i  the 
portion  that  he  brings :  His  portion:  Both  in  re- j 
gardof  relation5yefhal  bethefons  of  God:  And  his  | 
portion  in  regard  of  eftate  or  inheritance,  for  al 
things  are  yours.    The  prefence  (  you  know  )  of  an 
objed:  doth  (tirr  up  the  faculty  and  the  power  in  ic, 
which  lay  (as  it  were  )  before  dead  and  ft  irred  not. 
Jojhita.  7.  21.  IJaw  (^faid  Acha.n  )  the  ^ahilonifl) 
garment^  and  I  lu fled  after  it^  and  tooh^it.     As  Sin 
prevails  by   its   prefence  :    So  the  way  for  Jefus 
Chrift  to  prevaile,  is  to  ftand  continually  before 
thee.     When  thou  haft  therefore  looked  unto  the 
promifes,  and  looked  into  the  ftory  of  what  is  faid 
concerning  Jefus  Chrift,  and  what  he  wil  do  for 
thofe  that  are  united  to  him.  Then  come  and  aske 
thy  own  foul^  whether  it  wil  have  none  of  theie 

p  2  Then 


1 


"N  i 


CO  Faith,  or  ^elee^ing^  is  ^cei^in^  Cbrijl ^ 


Then  come  and  eel  ic  chac  al  thefe  are  to  be  had, 
andic  may  cake  of  them  freely,  though  ic  can  do 
nothing  for  them,  nor  retume  fuicably  to  them. 
TheApoftle  (  co  gee  men  unco  faith  )  fpreads  a- 
broadche  Gofpel  and  the  things  of  Jefus  Chrilt, 
Thou  mufl:  preach unro  thy  felf^  the felf  fame  doci- 
rine  if  ever  thou  wile  belepve.  Thy  lins  be  before 
r.hee,  and  death  is  before  thee,  and  helis  before 
thee  :  And  thou  feeft  by  experience  thac  thac 
cakes  up  thy  choughcs  and  chou  canft  do  nothing 
elfe  buc  only  lamenc  and  bemone  thy  condition.  It 
choufet'ftjefusChrift  before  thee  alfo,  thou  v/ilc 
be  as  much  taken  with  him.  For  certainly  there  is 
more  Taking  in  his  excellencies,  then  there  is  caufc 
ofcerrourin  the  other. 

2.  And  again,  Sinc3  faith  is  a  receiving,  con- 
vince thy  foul  thac  it  cannot  live,  nor  be,  unlels  ic 
hath  chefe  things  which  faith  helps  unto.  Pardon 
muftbehad.  jufticewil  nor  be  facisfyed  though 
thou  fhouldeft  fulfil  al  the  xrommandments  of 
God  to  the  ucmoft,  and  never  breakefl  them  in 
the  leaft.  Al  ehac  is  due  for  the  prefenc,  and  there 
ftilremams  an  oldfcore  for  the  time  paft  thac  God 
wil  reckon  with  thee  for.  Thou  arc  noc  able  ca 
make  God  amends  of  thy  felf.  Live  of  thy  felf, 
chou  canft  noc,  therefore  chou  muft  receive.  c/^Ef/, 
4.  12.  There  is  no  other  name  ^iven  under  heaven 
whereby  a  man  can  befanjedj  hut  only  the  name  of  Jc 
fjfs  Chrift.  And  if  a  man  (  peradvencure  )  wil  be 
loch  CO  take  of  others  as  long  as  he  hath  wherewith 
in  his  own  hands,  or  his  friends  hands,  Buc  when  he 
fees  he  muft  eicher  cake  of  alms,  or  ftarve  •,  and  go 
on  begging,  or  die.  Then  he  wil  go.  Thac  is  cny 
cafe.  Thou  muft  receive  from  Jefus  Chnft,  or 
Scarve.  And  chou  canft  noc  receive  che  chings  of 
efus  Ghrift  buc  by  beleeving.     As  a  Parent  faith  co 

a  Child  1 


iJ 


and (I(eceivmg  Chrijl^    is^elie^ing.     lo  i 


a  Child  chat  is  peeviih,  and  untoward,  and  chat  will 
noteachismeac^  Faft,  faith  he.  So  there  is  no- 
thing to  be  looked  for  from  Jefus  Chrift  if  thou  be* 
leeveft  not,  but  ffery  Indignation.  And  if  thy  heart 
would  go  to  take  contentment  in  the  things  in  the 
Wtrld,  Say  to  it.  Now  take  Jefus  Chrift,  or  no- 
j  thing.  What  good  will  they  do  thee  unlefs  thou 
takeft  Jefus  Chrift  ?  For  they  will  not  abide  in  the 
latter  end,  bur  then  thou  wilt  have  forrow. 

Thirdly,  Confider  that  nothing  is  required  of 
you,  but  raeerly  beleeving.  I  reafon  thus ; 
If  Faith  receives  al,then  you  muft  not  look  to  have 
Grace  without  Faith  :  but  to  have  Grace,  by  Faith. 
In  order  of  nature.  Faith  is  before  them,  and  your 
eye  muft  be  moft  upon  that,  and  your  care  of  chat. 
As  the  Text  faith  in  ^ath*  6.  3  3.  that  if  a  man  feeks 
the  Kingdom  of  God  all  other  things  fhall  be  added 
together  with  it.  SoIfay,.if  you  look  after  Faith, 
your  heart  will  be  humble,  and  ftooptothe  con- 
dition which  Faith  reveals  to  you,  and  you  will 
part  from  all  fins  which  have  fo  great  a  place  and 
intereft  in  your  affediions. 

And  Laftly :  Lay  the  Commandment  of  Godup- 
onthyfelf.  This  is  the  Commandment  of  God 
that  you  beleeve,  i  John  3.23.  This  is  the  charge 
of  God  that  you  take  and  receive,  and  drink  of  the 
Water  of  life  freely.  Be  thou  what  thou  wilt  be  : 
Tbou  art  under  his  Commandment.  If  thcu  art 
not,what  needeft  thou  fear  his  threatnings  >  He  wil 
do  nothing  unjuftly.  He  will  punifh  none  but  his 
Subjefts.  If  thou  art  his  Subjeft^  then  thou  arc 
bound  to  obey. 


. 


Qh)ca 


102      Faith,  or  Believing  is  Kecei<ving  Chrijl  j 


Obje^.     IhoH  wilt  fuy  thou  art  ftnfuU  and  a^ik 
above  mmfure* 


Anjw.  But  will  thy  iinfulnefs  exempt  chec  from 
Obedience  ?  This  is  his  Commandmenc,   that  y^6u 
Beieeve,  i  John  3.  23.     Therefore  come  in  the  au- 
thority of  the  great  God,  and  fpeak  unto  thy  Con- 
fcience,andlay,  Conlcience,  1  charge  thee  in  the 
name  of  the  great  God,  whofe  wrath  thoy  creni- 
bleilac,  1  charge  thee  in  his  name  to  go  to  Jefus 
Chrifl  and  beleeve.     What  wicked  hearts  have  we, 
which  needs  fo  much  perfwafion  to  receive,  when 
we  die  if  we  do  not  receive  ?    How  nmch  ado  is 
there  with  our  hearts  ?     How  much  are  men  en- 
couraged by  their  hopes  to  receive?     Saith  Chrift 
unto  his  Difciples  and  Apollles,  Qo  and  ftay  at  Je- 
rufalem,  and  you  jljall  receinje  the  Qift  of  the  Holy 
Qboft,  Ad:s  I.  4*    Andyet  for  them  to  go  tojerufa- 
leruy  v/as  to  go  into  the  Lyons  Mouth,  and  into  the 
fire  as  it  were,  where  their  grcateft  Adverfaries 
were  :    But  they   will  go  that  they  may  receive. 
Thiac  was  but  the  Gift  of  the  Holy  Ghoft :  And 
this  is  the  Grace  and  fellowfhip  of  the  Holy  Ghoft*. 
Know,  when  thou  art  once  a  Beleever,  thou  art  put 
incotheParadiceof  God,  wherein  all  the  Trees  of  j 
God  arc  full  of  Fruit,  and  thoumaifl  pluck  where! 
thou   wilt.     Faith  is  a  Receiving.      Know,  that  I 
when  thou  beleeveft,  God  turns  thee  loofe  into  his, 
Treafury,  and  bids  thee  take  where  and  what  thou 
wilt.      Take    the  Covering   or  Righteoufnefs  of 
Jefus  Chrift  to   cover  thee.     Take  his  Spirit  for 
guiding  and  direfting  thee.     The  Lords  Supper 
)  runs  by  way  of  Commandment,   Take,  and  Eat. 
As  if  he  fhould  havefaid.  If  there  be  any  thing  in 
Jefus  Chrift  better  than  another  :    As  a  man  faith  at 
aFeaft,  If  there  be  any  thing  you  have  a  mind  un- 
'  ro. 


..>^.j-~ 


and ^ceinuing  Chrijl  is  ^dkuing        i  o 3 


CO,  you  have  leave  to  take;  forbear  it  noc  :     So  the  | 
Lord  commands  you  to  take  and  eat.     This  is  your  i 
Condition.     A  man   encourageth   himfelf  in  the 
World  with  this.  That   though  he  fpends  many 
hours,  and  much  time,  yet  he  fhallget  that  with 
which  he  fliall  do  good  at  laft.     Many  a  man  is 
drawn  by  this,  That  when  he  hath  gotten  this,  then  , 
he  may  attend,  and  do  good.     Let  the  fame  argu*| 
menc  perfwade  you  to  beleeve :    That  if  you  be- 
leeve,  you  fhall  receive. 


Obje^f,     But'you  will  fay  unto  me,  I  baaje  helee- 1 
i,  and  yet  not  received  y  but  L  am  barren  and  empty. 


<ved 


Anfw.  I.     Thou  faiil  thou  haft  not  received. 
God  faith  orherwife  :  ^Enjery  one  that  afly,  receweiy 
^atth.  5.  42.     And  Faith  will  not  fjpare  for  asking. 
For  in  the  Scripture,  in  one  place  it  is  faid,  He  that 
bdeevethy  fhaU  not  be  confounded^  i  Pet.  2.6.    And  in 
another  place  it  is  faid,  He  that  calls  on  the  ^ame  of 
the  Lord,  Jhall  not  be  confounded,  Rom.  10. 1 3 .    Be- 
caufe  Faith  will  be  crying  and  asking.     As  foon  as 
icis  in  the  heart,  it  will  cry  as  a  new  born  Eabe,*in 
I  Tet.  2.  2.     Every  one  that  asks,  receives,  faith 
God  i  and  thou  wilt  be  judged  by  thy  own  heart 
and  mouth.     As  he  faid  to  his  Difciples ,  You  have 
been  with  me  £0  long,  and  have  you  wanted  any 
thing  ?   No,  fay  they.     So  let  me  ask  thee  this  que- 
ftion  5    When  didft  thou  ever  beleeve,  and  hadft 
nor  hope  in  him  >  When  didft  thou  ever  truft  in  him  | 
for  any  thing,  and  that  he  did  not  make  it  good  ? 
Did  he  ever  difappoint  thee  ?     But 

Secondly,  There  are  divers  waies  of  Receiving. 
A  man  may  receive  an  Eftate  by  receiving  Security 
of  that  Eftate,  when  he  hath  good  Bond,  and  Per- 
fons  bound  unto  him  for  it.     Harh  not  God  given ! 

_^  thee) 


1 04.     Faith ^  or  Belie'ving  is  Q^eceifving  Chrijl 


I 


thee  his  Son  ?  And  hath  noc  God  fpokcn  unro  rhee , 
through  a  promife,  and  pad  his  word  that  thy' 
Heart  hath  been  inlighrned,  inlivened,  and  cheered; 
in  th'-  Meditations  ot'ic  ?  j 

A  man  may  receive  you  know  by  way  of  equiva- 
lency.    As  for  example,    if  a  man  doth  not  receive' 
io  much  in  fpecies,  in  money,  yer  he  may  in  worth, 
j  in  Jewels  or  other  things  that  wil  amount  there  unto. 
Do  but.  look  over  all  thy  fmal  Sums,  all  the  many 
mercies  wnich  thou  haft  received.  And  fee  if  they 
amount  not  to  what  thou  hopedfl  for  ?  It  jnay  be 
thou  halt  asked  comfort,  and  God  hath  given  thee 
Grace.     This  was  bur.  a  bill  of  exchange.     Thou 
haft  asked  that  God  will  fill  thee  with  joy,  and 
God  fills  thee  with  humblenefs.      Here  is  but  an 
Exchange.     Thou  haft  received  all  this  while.     It 
may  be  thou  wouldft  fain  have  Gloried  in  him,  and 
j  it  may  be  God  gloried  concerning  thee.     As  God 
faid  concerning  Job.     There  is  not  fuch  a  man  in  the 
whole  Earth.     God  may  fay  of  fuch  a  one,  though 
he  hath  nothing  but  Tears  to  Eat,    and  nothing 
but   Bittcrnefs  and  Anguifh  and  Sorrows,    Tet  be 
loi>ef  my    voaies.     Here    is  a    receiving.      Know 
that    Faith   is    fuch  a  receiving,     as    a  man   that 
receives  an  infeftion,   which  he  doth  not  feel  for 
the  prefcnta  but  it  may  be  he  feels  afterwards.  And 
the  Pvcafon  is  this.     Becaufe  that  Faith  principally 
receives  as  it  is  an  aft  of  the   will.     And  if  it  did 
Veceive  principally  as  ic  is  an  aft  of  the  underftan- 
ding,  then  a  nan  could  not  have  any  thing,  but  he 
ihould  know  it,  or  be  near  the  knowledg  of  it.     But 
fuice  that  receiving  is  by  the  will,  he  muft  have  the 
fpirit  of  God  to  make  known  to  him  the  things 
that  are  freely  given  him  of  God.     As  the  Apoftle 
fpeaks  in,  i  Cor,  2.  12. 
\      Now  having  anfwered  this,  Ibcfeech  you.  Lay 
\  both  hands  (  underftanding  and  will  )  upon  the 
^1  Lord 


U-« — .. 


and  ^cei  vin^  Chrtjlj^  is  Belie^m^.         i  o  5 


Lord  Jcfuj  Chrift  .  Garher  in  with  both  faculties. 
Reft  HOC  cil  your  underftanding  be  filled,  and  your 
will  be  fatistied.  What  ever  it  is  which  you  want, 
Chrift  hath.  What  ever  you  would  have  from 
him,  you  rauft  either  have  from  hira  upon  price  or 
mftric ,  And  you  have  none  :  Oryoumuft  have  it 
upon  gift.  Either  you  muft  receive  it  as  an  almes, 
or  as  a  debt.  A  debt  it  is  not  to  you,  but  only  as 
youbeleeve.  When  you  do  receive  it  as  analmes 
by  Faith,  it  is  fweeteft,  and  you  fhal  receive  moft. 
The  cafe  itands  thus.  Either  you  muft  yield  to 
God,  or  God  to  you.  It  is  fit  you  fhould  yield  co 
him.  Why  fhould  not  the  Ciftern  receive  from  the 
Fountain  ?  The  Creature  from  the  Creator  ?  It  can- 
not ftand  with  his  honor  to  yield  to  you,  that  is, 
upon  any  other  tearms  to  giyeyou  anything,  but 
barely  as  an  almes.  If  you  will  not  part  with  your 
honor,  fas  you  muft,  if  you  do  bcleeve)  know, 
God  will  not  part  with  his  honor,  as  he  muft,  if  he 
gives  any  other  way  then  by  beleevmg,  for  Faith 
is  a  receiving.  And  itis^  fit  he  fhould  uphold  his 
glory  as  the  Fountain  of  atU  th%K^OG4,w;hich^the 
^Creature  hoB^sfpr,  '      '        ' 


^ 


CHAP. 


I  i-j''*"""  ''-^  rr 


■-.^ 


)      1  o6      Faith ^  or  ^elk'ving  is  receiving  Chrijl ; 


\ 


CHAP.     XV.  ^ 

^eceiiin^  denotes  ^ajfinjenefi,  *lbif  pronjddasto 
belee'ving*  i.  In  that  ^aitb  is  not  of  or  from 
our  fehves*  1  /.  In  the  njery  aU  ofT^aith^  rvhere- 
unto  voe  are  inabled  by  Qod,  tve  aU  at  little  at 
pofftbly  can  be,     Thit  appears  if  you  confider. 

1.  Thi  oppofition  mbich  h  in  j^  to  bekeving. 

2.  The  'Hature  of  Taith  itfelf.  And  that  a$  it 
is  an  al\  either  of,  i.  The  underftandmg.  Or^ 
2*  The  Will.  3.  IVho  are  belee^ers.  4.  ^ven 
the  Saints  are^cnfible  of  a  power  mahjng  them  to 
belee^e, 

I  Have  already  as  you  may  remember  fpokcnof 
Faith,  as  Receivmg  doth  imporc  and  imply  a 
getting  an  adual  poffeffion  of  that  which  God  pro- 
mifed  and  gave  unto  us  in  the  purpofe  of  his  Grace 
through  Jefus  Chrift.  Eleftion  gives  all.  The 
promifes  declare  what  is  given,  and  ingage  God  co 
make  it  good  :  And  Faith  receives  all.  In  Eledion 
God  refolves  what  to  do  for  us :  The  promife  gives 
it  under  his  hand  :  And  Faith  puts  ic  into  our 
hands.  Of  this  I  fay  I  have  largely  fpoken,  and  fhal 
repeate  nothing,  but  go  on  to  what  remains. 

As  Receiving  implies  and  imports  a  getting  into 
poffeffion  what  was  out  of  poffeffion  before. 

So  it  denotes  paffiveneis    rather  then    adion : 
That  is,  A  powerful  virtue  in  him  that  gives,  rather 
then  any  fuch  thing  in  the  receiver.     Such  a  paf- 
fiveneis Receiving  hath  in  our  ordinary  fpeech.    As  \ 
when  we  fay  aa  Army  i>:ceived  chc  charge.     We 

mean 


and  Keceiving  CkriB^  is  heltea^'m^.  i  oy 


mean    they   ftood   ouc    and  bore    the  force    and 
ftrength  of  their  adverfary,  they  did  defend  them- 
lelves.     So  in  the  Scripture,  Jam^Sy  1.7.    Lettiot 
fnchaman  think  bd  jhall  recdyeany  thing  from  the 
LL%'d.     In  I  ^et,  '1.  9.     %ecei'ving  ihc  md  gf  your 
^aith,    the   Salivation  of  your  SoitU.     In 'Hti.  6.  7,  I 
The  ground  receivech  bkffing  from  God-     In    all  j 
rhefe  places  Pvcceiving  is   of  pafTive  ligniiicacion,  j 
noting  fomihing  of  aftion  and  excellency  in  the  be- 
half oV  the  giver  but  little  of  the  iubjedt  at  the  tiL^ 
hand.      In  all  the  paflivenefs  of  underffcanding  be- 
ingSj  there  is  fonie  kind  of  aftion.     For  ch^  toul 
is  not  paffive  in  the  fame  manni^r,  than  a  tree  is  unto  ) 
the  Ax  char  hsws  it:-  cr  as  a  Hone  is  uarorhein-  / 
flrumenc  and  hand  that  cues  and  carves  it.     Cur 
Lord  Jefus  Chrift  is  faid  to  have  fuifered,  ycc  even 
in  that  fuffering,  Ud  laid  dot^nbis  Life  (you  kncv/ 
the  Text  fpeaks)  and  he  was  obedient.     A  rnFui.  is 
not  converted  unco  God  as  a  ilock,  or  as  a  flone^, 
but  affoon  as  any  Grace  is  given  and  infufed  into 
him,  immed  acely  at  rhe  very  next  apprehenilon^ 
or  upon  his  receiving  the  Grace,  you  muft  fupp'ofe 
the  Soul  adingy  and  moving,  and  ftirring  toward 
God.     So  it  is  in  beleeving.     Affoon  as  Faith  is 
infufed,  fo  foon  doth  the  Soul  move  toward  God 
in  Jefus  Chrift.     So  that  when  I  fpeak  of  the  paf- 
five nefs  of  the  Soul,   you  are  not  to  underhand  ic 
as  altogether  without  adion.     But  the  Soul  is  laid 
to  be  paffive,  becaufe  it  is  firflr  wrought  upon,  be- 
fore it  can  work  any  thing  that  islCupernacural. 
The  ad  of  the  Soul  is  not  of  it  felf,    but  from  ano- 
ther.    And  there  is  more  for  degree  of  the  verrue 
of  him  that  works  upon  the  SouL  then  there  is  of 
any  inward  form  and  principle  or  habit  in  the  Soul. 
But  I  ^uppofe  the  diflinftion  of  adive  and  pa/live  1 
obedience  is  not  fpecifical,  but  gradual.     That  is,  I 
that  could  not  be  called  obedience  wherein  there  I 

q^ 


^hil,  2.  i 
8.  I 

John^xi  j 

15- 


Ji 


Vv'as 


i 


■* '  ■ "  '  ■    ■    '  ~  ■  ■  ■        ,    .  ■  .  ^^ 

08     Faithy  or  !Belie^ing  is  ^cei^in^  Chrift ,» 

was  not  Come,  chough  not  lo  miich  willingnefs~and 
iubjedivenels,  as  there  is  bearing,  Chrift  is  faid  to 
luffer,  not  becauie  he  was  not  adive^  but  becaufe 
that  the  hand  of  the  Lord  was  heavy  upon  him. 
And  at  that  time  there  was  more  difpleafure  fhf  w- 
ed  by  the  Father  againft  Chrift,  then  there  was  put 
forth  of  the  vertues  of  our  Lord  fefus  Chrift  :  For 
chat  was  the  vail  borh  of  the  God-head,  andof  rhe 
Man-hood.     Now  according  unto  this  fence,   be- 
leeving  is  a  receiving,    and  notes  paffivenefs.      The 
Soul  doth  go  umo  God  through  Chrift,    butth^ 
coing  is  more  from  the  power  of  God  then  i^  is 
from  the  habit  of  Faith.     It  is  more  frOiU  that  fpir- 
it  of  our  Lord  Jefus  Chrift,    then  it  is  from  that 
created  quality,  which  we  call  Beleeving.     We  do 
beleeve,    but  we  are  made  tobeleeve.     2  Cor*  5.  5. 
He  that    hath    wrought   us  hereunto    is     God. 
Wrought  us  hereunto.  Even  as  the  Clay  is  wrought 
by  the  Hand  of  the  Potter  into  this  or  that  form,  as 
ispleafmgto  him.     So  in  Vhilip.  3.  The  Apoftle 
expreffed  his  pafTivenefs.      If  by  any  means  1  rnay 
attain  unto  the  %efurreBion  of  the  T)eady  And  appre- 
hend that  for  which  I  am  apprehended-    But  more 
efpec'viUy  in  <^^k.  4.  9.  The  Apoftle  dothcorre^ 
himfelf  for  faying  fo  much  as  this.  That  they  knew 
God.     After  that  they  knew  God;    or  rather  were 
known  of  God.     By  knowing  of  God,  he  means 
beleeving.     By  his  knowledg  ihal   my    righteous 
Servant  juftifie  many,  faith  the  Prophet  Jja.  53.11. 
And  yer  we  are  juftilied  by  Faith.  Whjn  the  Apoftle 
had  faidj,  they  knew  God  fas  Faith  indeed  doth 
give  a  mananapprehenlion  of  him)  becaufe  this 
apprehenlion  or  knowledg  of  himisinthe  light  of 
God  (  God  makes  known  himfelf,   and  gives  chat 
whereby  he  is  made  known)  he  correfts  hiiiTeif 
therefore,  andfaich>  I  fhould  not  havefa'd  thari 
know  God;,  but  rather  ihat  I  am  known  of  God. 

Jobyij  ] 


_  I         -  11-^  -— I  _  _-  

4w5  (^ceivtng  Chrift^  is  Belieofing.        i  cp 


John,  3.  21.  It  is  given  in  as  rhe  note  and  rryal  of 
the  Hypocritical  work  of  the^diftinSion  between 
true  Grace,  and  that  which  is  not  true  Grace  but 
counterfeit,  that  that  which  is  true  and  good  is! 
wxought,  and  wrought  in  God.  That  is,  it  is 
wrought  by  God.  As  the  Prepofition  iv^  in,  is 
nfed  in  the  Scripture.  So  that  is  laid  to  be  wrought 
in  God,  the  power  and  vertue  whereof  comes  from 
God.  All  anions  confift  of  their  caufe,  and  ob- 
JQdiSy  «nd  ends.  Now  as  God  is  to  be  the  objed: 
and  the  end  fo  alfo  to  be  the  caufe  and  rhe  worker 
of  all  our  anions.  Wrought  in  God.  You  all 
know  that  Faith,  it  is  a  fpiritual  Life.  In  Qala,  2. 
20.  I  live  by  the  Faith  of  the  Son  of  God.  You 
know  that  by  Faith  you  convert  and  tuin  to  God. 
For  it  is  our  anfwer  in  our  calling. Now  both  our  life 
and  oiir  motion  to  God,is  from  God:  But  moft  plain- 
ly in  2  Cor.  4*.  13.  The  Apoftlc  fpeaks  to  this  pur- 
pofe,  Having  (  faith  he  )  t^je  fame  Spirit  of  ^attby 
according  at  its  written,  I  bekiyved  tbdrefore  banje  1 
fpoJ^en,  we  alfo  beleeve,  and  therefore  fpeah^  As  rhe 
Apoftle  faith  in  i  <Pe*.  i.  11.  That  whatloever*the 
Prophets  fpake,  rhe  fpirir  fpake  in  them.  It  was 
not  they  that  fpake,  but  the  Spirit  of  rhe  Father 
that  fpake  in  tliem  So  the  Apoflle  gives  the  Kea- 
fon  why  he  did  deliver  that  Do^rin  to  the  Corinthi- 
ans, becaulc  faith  he  ic  was  fuggefted  unto  me  by 
Faith,  and  if  you  ask  him  hovv  he  came  by  that 
Faith,  he  faith  he  had  it  by  the  Spirit,  It  was  not  lb 
much  the  Grace  of  raith,  as  ir  was  thefpiritof 
Faith  which  a  ade  him  both  to  beleeve  and  ipeak. 
It  is  indeed,  we  that  do  beleeve.  As  the  Prophets 
Mouth,  and  Lips,  and  under  flan  ding  were  all  ufed 
by  the  Spirit  of  Prophecy,  But  as  what  they  fpake, 
was  put  into  them  :  So  what  we  do  when  we  do 
beleeve  is  from  the  Spirit  of  Faich.  Halving  the 
fame  Spirit  ofTaitb,  We  Ulee*ve  (faith  the  Apoftle) 

^  _,  and 


no     Faith,  or  Bdicvin^  is Ktcei^in^ Chriji ; 


\  and  therefore  fpeal^  Beieeving  is  our  adl,  but  ks 
by  his  veicue.  And  char  I  may  open  this  more 
piainly  co  you,  1  Ihal  intiftupon  cheie  clireeParci- 
calaii. 

1^  That  thac  Faich  whereby  we  do  beleeve^  is 
noCol:,  or  fixjmouL  ieives,  buc  we  receive  ic. 

I I,  That  in  chat  acl  whereunto  we  are  inabledby 
God,  we  ad^  as  liccle  as  can  be,  but  are  adted.  We 
are  rather  Receivers  then  doers. 

I I I.  1  hat  though  we  do  btleeve  never  fo  little, 
)  Qc  the  leaft  degree  of  Fa^'th  will  give  us  Jefus 
Chrift,  and  all  his  priviledges.  As  many  as  recei- 
ved h'm,  had  this  dignity,  (faith  he)  to  be  the  Sons 
of  God,  though  they  did  but  receive  him. 

for  the  Firfl:  of  thefe. 

T.  We  cannot  of  our  felves  belecve,  or  receive 

Chrift.     Therefore  Faith  is  faidin  GE]?/7e.  2.  &.  To 

be  the  Gift  of  God.  Net  of  our  felves,  but  through 

Grace  ye  are  faved  through  Faith,  and  not  of  your 

felves,  ic  is  the  Gift  of  God.     He  laies  no  more  up- 

on  Fath  but  only  this,  that  it  was  the  means  of 

our^  Salvation.     God  was  the  cheifand  principal 

and  ethcient  cauf^,  ye  are  faved  through  Faith,  but 

even  Ihat,   you  have    not  of  your    felves.      In 

Colof.  2.  12.  Its  called  the  Faich  cf  the  operation 

of  God.     Even  as  the  Heavens  arefaid  to  be  the 

work  of  his  Hands,  and  the  Firmament  in  ^fal.i^, 

I.  That  is,  non^  could  do  andfian^e  fogloricu?  a 

thing  befides  hinifelf.     We  are  no:  able  to  add  one 

d;.greeunto  our  F^aith,    when  we  have  gotten  jt: 

and  therefore  we  caijnot  obtavn  of  cur  felves  the 

haft  degree  before  we  have  ic.     It  is  far  more  eafie 

for  a  nian  to  increafe  a  ftock,    then  to  i-ec  it.     In 

Lul{c'y  17.5.    The  Dilciples  come  and  Pray,  Lord 

\  Tucreajd  our  ^aitb-     Cur  Lord  tels  them  by  and  by 

7.to  the  j  a  f  arable,  that  a  Mafter  dcth  no:  ufe  :  o  bid  a  Ser- 

tenth.    I  vane  when  he  Gjn.es  from  th^  f  jild  to  fit  Jov^n^  but  J 

to; 


Lul^yiy 


and  ^cei^ing  Chrijij  is  Believing. 


Ill 


( 


to  wake  upon  him  til  he  hath  fupped,  and  he  thinks 
not  that  the  Servant  hath  any  praiie  due  unto  him 
becaufe  he  waites  for  his  meat,  and  waites  at  home, 
as  well  as  abroad.  And  he  makes  this  Conclufion^ 
ofit,  when  you  have  done  all  you  can,  lay  you 
ar^mproficable  Servants.  Thi<j  being  fpoken  upon 
their  defire  of  the  Lords  increafing  of  their  Faith,  it 
holds  forth  thus  much,  that  Let  us  ufe  al  the  means 
that  we  can  for  the  getting  and  the  incr waling  of  our 
Graces,  yet  that  is  a  work  wh'ch  we  fhal  never  do 
of  our  felves  :  We  fhal  not  move  God  ro  any  th'ng, 
nor  do  any  thing  that  (ha  I  bean  addition  to  v/hat 
God  hath  done.  Now  if  we  cannon  add  to  the  leaft 
degree  of  Faith,  then  much  lefs  can  we  get  the  firft 
drgcee  of  Faith.  I  fay  beloved  we  cannot  receive 
Jefus  Chrift :  For  there  is  no  room  in  our  Hearts 
naturally  for  him.  AH  the  faculties  and  places  and 
capacities  of  our  Souls  being  taken  up  with  fm  and 
felf  and  with  Satan.  In^om.  i.  29.  We  are  (na- 
turally) faid  to  be  filled  with  all  unrighteoufnefs; 
We  are  born  into  the  world  as  ful  of  fin  as  we  can 
hold.  It  i s  true  we  add  to  iln,  bur  it  is  becaufe  gur 
capacity  to  fm  is  made  greater  by  fin,  but  as  great 
as  it  is,  it  is  filled.  But  we  are  ful  of  fin,  and  there- 
fore their  is  no  room  for  Jefus  Chrifl.  And  if  rheir 
were  any  room  in  our  fouls  fit  for  Jefus  Chriit  (it 
being undefiled)  yet  we  have  no  Heart  unto  Jefus 
Chrifl.  He  came  to  his  own,  and  his  own  received 
him  not.  Ye  will  not  come  unto  me  that  ye  ra^'ght 
have  life.  Yea,  We  cannot  naturally  butrefufs 
ro  let  Jefus  Chrift  reigne  over  u?.  For  naturally 
fin  hath  our  afFedtions,  and  is  unto  us  as  our  felves : 
A  fecond  nature  :  and  nature  labors  to  preferve  its 
felf,  and  therefore  cannot  but  oppofe  Jefus  Chriff , 
For  his  work  is  to  rake  away  fm  :  Behold  the  Lamb 
of  God  that  takes  away  the  fins  of  the  v/orld. 

There 


JoJjrty 
II. 

40. 


I -J 


I 


112 


Faith, or  helee^ing,  is  ^cei^tng  Chrift; 


I  There  are  iome  macerial  preparations  unto  fairh 
1  (as  they  arc  called  )  whereby  divers  things  that 
hinder  Faith,  are  removed  in  ibme  raeafure  :  And 
rhefe  are  in  the  power  of  Nacure.  A  man  may  be  in 
his  ^Natural  condition,  and  have  knowledg,  and^yet 
that  knowledg  doth  remove  away  ignorance  which 
is  a  gicat  hindrance  unto  Faith. 

A  man  in  his  Natural  ftate  may  be  troubled  for 
his  fm,  and  yet  that  trouble  for  iin  doth  take  away 
pleafure  in  fm  j  and  that  pleafuie  in  fm  is  a  hin- 
drance unto  Faith. 

A  man  while  he  is  in  his  Natural  Condition  may 
be  in  fear  of  the  Judgments  of  God,  and  thereby 
have  the  boldnefs  and  confidence  of  his  prefump- 
tuous  fpirit  fomwhat  abated. 

Thefe  preparations,  thefe  preparations  I  fay  are 

in  our  power.    But  for  al  thefe  a  man  may  never  be- 

leeve  upon  Jefus  Chriit,  he  may  for  ever  be  a  i^ran- 

ger  t o  hi m.     Thefe  preparations  are  not  uiua  Faith, 

as  degrees  of  heat  are  unto  fire.    There  is  not  a  ne- 

ceffary  connexion  between  thefe  and  beleeving: 

for  a  man  may  have  them,  and  perifh,  as  you  know 

Judas  had.     Much  lefs  are  they  the  laft  difpofition 

which  immediately  goes  before  Faith :  and  leaft  of 

all  are  they  thofe  things  which  gee  any  thing  at  the 

hand  of  God.     But  that  which  indeed  doth  prepare 

unto  Faith  properly,  that  comes  from  the  Spirit  of 

Faith  alone  :  And  fo  it's  faid  in  AUs  i6.  14.  That 

the  Lord  opened  the  heart  of  Lydia  to  attend  unto 

the  things  which  were  fpoken  by  VauU   He  opened 

her  heart,  that  is,  he  opened  her  underltandme  to 

apprehend  them  ^  he  opened  the  things  themfelves 

that  ihe  might  look  into  themj  he  took  away  the 

prejudices  that  were  in  her  thoughts  againflr  them  : 

She  had  (  by  divers  waies)  her  heart  fhut  up  againft 

i  the  Apoftles  Doftrine,  even  as  a  door  in  a  Caftleis 

I  barred  that  k  muft  be  broken  open :  but  the  Lord 

I  broke 


a7td  ^cei'ving  Chr'tjiy  is  !Belee^m^^_ 


I 

i  broke  alrhofe  bars.  Such  choughrs  as  thefe  were 
'in  her  felf:  fhac  if  fhe  ilioiild  receive  jfuch  Do- 
^rines,  ihe  fhould  make  her  felf  ro  be  by  and 
by,  the  But  of  perfecucion :  All  v/ould  foriake  her, 
and  ihe  n.ufl:  take  up  the  Crofs :  ihe  muft  leave  that  [ 
W%y  of  Worship  which  had  been  iuufe  among  her  1 
Fore-farbers ,  nay,  ihe  muit  beleeve  upon  him  ro* 
lave  her,  that  could  not  fave  hinifelf.  Whatever 
prejudices  there  were,  the  Lord  took  them  from 
her  •,  ihe  was  not  able  to  break  one  of  thefe  bars, 
nor  ro  lay  down  one  of  thefe  thoughts.  And  there- 
fore thete  is  no  other  preparation  required  unto 
Faith,  thfin  what  comes  from  the  Spirit  of  Faich. 
As mayappear by  this  : 

If  there  be  any  preparation  required  of  us,  we 
ihal  never  know  where  to  get  or  iind  ic :  For  if  v/e 
ihal  run  unto  this  Grace,and  that  Grace,  ther,e  muft 
be  a  preparation  unto  that,  for  that  is  Grace  j  and 
^nr.o  tjixi^t  preparation  there^muiJ  be  a  preparation, 
for  chat  is  grac".  And  where  will  you  find  it  ?  Go 
to  thy  Underftanding,  and  there  it  is  not  j  and  unto 
thy  Will,  and  there  it  is  not  j  and  unto  the  Coijfci- 
ence,  and  thex^e  it  is  noj: :  You  will  find  that  it  can- 
not be  formed  by  any  principle  in  us,  but  by  the 
fpirit  of  Faith.  But  as  Faith  is  the  gift  of  God,  fo 
we  can  beleeve  of  our  f elves,  and  we  cannot  but 
through  him  beleeve.  We  refiil,  but  he  overcomes 
our  refiftance  :  We  have  no  good  wrtl,  bur  he 
works  in  us  to  will  and  to  do,  ,^hik  2i.  1 3.  There-i 
fore  the  Apoille  faith  that  we  ate  made  tobeleevei 
(in  ^ph.  I.  18,  ip.)  as  Jefus  Chrift  was  raifed  from 
the  Dead.  In  was  impoiTible  that  Jefus  Chrift 
fhould  be  held  in  the  Chains  of  Death  •,  and  it*s  inx- 
poflible  that  the  Soul  ihould  be  held  in  the  chains 
of  Unbelief,  when  god  corner  to  work  Faith :  that 
as  the  Apoille  faith,  2  ^et>  1.  Isft,  Qip  ^Prophecy 
came  inil^e  old  time  hy  ihe  ivill  of  man  i  hut  holy  men 


II 


ftji 


3 


^pb:2 


»8? 


1 4  faxth^  or  ^eleea;ing^  is  ^cel^ing  Cbrtfl  j 


ofQodJpah^atthey  were  mevid  by  the  holy  Qho[i  :  The 
famewordwhichche  Apoftle<Pdterlpeaks  of  Pro- 
phets, chat  they  cannoc  buc  ipeak  whac  they  re- 
ceive from  the  Lord ;  So  neither  can  char  heart  buc 
beleeve  unco  Salvacion  which  God  works  upon. 

And  this  takes  not  from  the  freedom  of  man,  nor 
from  the  liberty  of  his  will :  For  thisnccefficatesa 
good  will  unco  him.  And  if  ic  did  noc,  truly  it 
were  beccer  for  us  to  want  our  wills,  than  for  God 
CO  want  his  will :  And  it's  better  for  Ui  to  be  favcd 
in  a  way  which  we  underftand  not  how  it  fhould 
ftand  with  our  liberty,  than  to  be  left  to  our  liberty 
to  choofe  the  way  of  our  Salvation  :  But  that  is  but 
by  the  way.  Faith  is  a  receiving,  and  we  receive 
this  power  from  the  Lord  himfelf  to  receive.  We 
are  paflive  in  it. 


I L  But  Secondly,  (  which  is  a  thing  that  I  do  a 
great  deal  more  aim  at  )  In  that  aft  of  Faith  whcr- 
unto  we  are  enabled  by  God,  we  aft  as  little  as  pof- 
fibly  can  be  :  .there  is  as  little  done  by  us  as  may 
be,  as  little  a  touch  (  as  I  may  fay  )  as  is  iiiiagi- 
nable.  The  grace  of  Faith  is  ufually  at  the  firik 
but  as  a  gram  of  Muftardfeed.  Buc  fuppofe  it  to 
be  given  at  firit  Converlion  in  what  cfegrees  you 
pleafe  (  unto  ^en  degrees  )  yet  that  grace  afts  us, 
or  takes  as  little  hold  on  us  as  pofTibly  may  be. 
The  Spirit  doth  take  faft  hold  of  us,  and  we  by 
Faith  take  faft  hold  of  Chrift  j  buc  though  the 
hold  be  faft,  yet  the  hold  is  buc  little  which  Faith 
takes  on  us,  Suppofe  a  man  chat  hangs  fure,  but 
hangs  buc  by  one  hand,  and  by  one  finger  :  or  fup- 
pofe a  thing  that  isjoynedand  glued  faft  unto  ano» 
ther,  but  it  is  joyned  only  by  the  edge,  fo  that  the 
faftnefs  arifeth  from  the  Sement,  and  glue,  and  the 
jfirmnefsof  that,  and  not  from  the  hold  which  the 
)  other' 


and  ^cei^ing  Qhrijl^  is  believing. 


II 


5 


other  thing  hath  of  ic  :  Or  (  it  may  be  this  may  fee 
it  forth  more  plainly  to  your  underflanding  )  as 
the  hand  of  a  Child  in  the  hand  of  the  Mafler,  who 
teacheth  him  to  write  ,  The  Childs  hand  doth  as 
Iktle  as  can  be  ^  though  it  makes  every  Letter,  yec 
the  Childs  hand  makes  it  by  the  skil,  and  direftioHj 
and  power  of  the  Mafter.  So  there  is  that  of  God 
which  makes  us  tobeleeve  :  God  doth  ufe  the  Un- 
derflanding, and  he  doth  ufe  the  Will  in  the  Work 
of  Faith,  but  as  little  as  may  be  j  though  it  be  we 
that  do  beleeve,  yet  we  do  no  more  than  fubmic 
ourfclvesto  the  work  of  the  Lord.  The  Under- 
ftanding  and  Willmuft  be  ufed,  that  fo  Faith  may 
be  our  aft*,  but  he  doth  neither  ufe  the  Will,  nor 
the  Underflanding,  but  barely  to  giveita;ufl  de- 
nominarioii  of  our  adl.  If  Faith  be  notour  ad^, 
then  we  are  not  quickned,  nor  faved  by  it ,  but  it 
hath  no  more  from  us,  than  what  may  barely  give 
it  that  deno;ni nation  j  we  contribute  no  more  than 
what  may  juflly  denominate  the  adion  to  be  ours. 
And  this  will  appear  (I  conceive)  if  you  do  but 
coHfider,  , 

Firfl,  The  Oppofition  which  is  in  us  unto  belee- 
ving,  even  m  the  very  inflant  when  we  do  beleeve  : 
j  I  fay,  there  is  an  oppofition  to  us  in  beleeving.  even 
in  the  very  inflanc  when  we  do  beleeve :  as  much 
oppofition  made  to  Faith  as  poiTibly  we  can  make, 
either  by  the  malice  in  us,  or  by  the  affiftanceand 
temptation  of  Satan,  ^o  mantayi  come  to  me  (faich 
the  Text,  John  6.44,45.)  that  is,  Beleeve,  except 
the  father  dravps  him.  Drawing  imports  with- 
drawing ,  or  drawing  backwards  from  a  thing : 
Whi  le  God  plucks,  we  pluck  •,  and  while  he  draws, 
wcdrawback.  Redraws  by  teaching  us  (forfo 
the  Text  expounds  it  in  yoh7i  6. )  7ejhal  al  be  taught 
ofQod.  God  convinceth  us  thaE  there  is  no  iafety 
in  that  condition  wherein  we  are  y  That  there  is  no 
r  2  hope 


11 


6     Faith ^  or  Belie^HH^  is ^cel^otng  Chr'tft  j 


.1 
1^- 


hope  in  any,  buc  only  in  himlelf,  that  rhe  longer 
we  delay,  rhe  more  unfit  we  be,  the  more  our 
hearts  will  be  hardned ,  the  more  his  wrath  will  be 
provoked.  While  God  is  doing  of  theie  Afts  and 
others,  the  Underftand'ng,  the  Reafoning  is  qui^.e 
con  rary  5  allthe  Ileafon  in  us,  and  all  the  preju- 
dice that  poflibly  can  be,  and  all  the  objeftions 
that  can  be  made,  are  made  againft  [efus  Chrift^and 
againft  out  going  to  him  in  our  efFedlual  Calling. 
God  is  putting  in  thofe  perfwafions  which  may  pre- 
vail wich  us,  and  the  Underftanding  doth  give  forth 
crofs  anfwers.  There  is  no  man  comes,  buc  God 
draws  5  and  there  is  no  man  that  God  draws,  but 
he  doth  withdiaw^  even  while  God  draws,  ^atth. 
I  1 4.  51.  Why  d\d^l  thou  doubt  (  faith  he  )  O  thou 
of  little  faith  ^  The  word  that  is  tranflated  Douh- 
tirigy  eefi'^cTa;,  doth  properly  iignifie,  the  minds  be- 
ing in  divers  ftacions :  the  word  lignifies  (  I  fay  ) 
the  mind  to  be  in  divers  ftations.  ^  As  the  Sea,  when 
it  is  toffed  hither  and  thither  :  As*  the  Mind  when  ic 
is  hurried  up  and  down  with  divers  unfetled  appre- 
henfions  and  aifedtions.  As  one  thought  comes^ 
andtaith,  GotoChrift^  another  comes  and  faith, 
As  you  love  your  life,  do  not  go.  Ar  another  time 
the  foul  refolves  ic  will  go  ,  By  and  by  it  refolves 
ic  mult  not  go,  that  is  no  way  for  it  to  take  :  It  h 
buc  prefuniption,  and  carnal  confidence.  A  dou- 
ble minded  man  (  as  unto  principles  )  cannot  be  a 
Beleever.  Buc  in  the  ad  or  exercife  of  a  Grace,  e- 
fpecially  of  Faith,  the  Soul  is  of  feveral  minds  un- 
til the  Lord  comes  to  overcome,  and  mightily  to 
fubdue  by  the  power  of  his  Grace,  all  the  imagina- 
tioi:^  thac  are  in  our  hearts  againft  him.  That  is  one 
thing  therefore  to  prove  thac  there  is  as  little  of  us 
as  can  be  in  the  aft  of  Faith.     Buc, 

Secondly,  The  Nature  of  Faith  ic  felf  wil  cleer 
it.    Faith  (  as  you  have  heard)  hath  its  ad:s  in ' 

thei 


and^cei^'tng  Chriji  is^elknjing 


II 


the  llnderftanding,   and   its  A^s    in  the  Will 
But  now   as   it     is   in   the   Underflanding ,     the 
Light  of  Faith  is  barely  Gods  Teftimony  :     The 
things  chemf elves  promifed  being  left  obfcure,  and 
in  the  dark,  as  unto  their  own  l^^iacure  :    that  is,  a 
mati  doth  beleeve  the  things  of  the  gieateft  confe- 
quence  and  concernment  to  his  Soul,  only  becaule 
God  fa^th  they  are  thu?  and  thus  j  and  he  know 
not,  God  being  but  a  (Iranger  to  him  :    For  as  Na- 
turally our  Under ftanding  piercech  and  fearcheth 
into  the  caufes  of  things  themfelvcs,  and  will  not 
be  contented  to  know  with  the  light  of  another, 
but  with  the  light  of  the  things.     In  ^ro^,  3.  5. 
Faith  goes  another  way ;  Trufh  unto  the  Lord,  and 
dearue  not  to  tiyy  own  Underflanding.     In  2  Cor*  10. 
5.  Every  thought  and  imagination  muft  be  captiva- 
ted unto  the  obedience  of  Jefus  Chriit,  or  the  obe- 
dience of  Faith.     Ic  is  not  an  affent  from  the  evi- 
dence of  the  things  themfelves,  bur  from  the  report 
of  another.    As  a  man  beleevcs  there  is  fuch  a  place  I 
as  Paradice,  or  fuch  a  City  as  ^omey  though  he  nc-l 
ver  faw  in,  only  becaufe  of  report.     So  that  look 
upon  Faith  as  it  is  in  the  Uaderftanding,  and  it^is  a 
moft  irrational  thing,  and  it  hath  as  little  of  man  in 
it  as  can  be. 
I     Let  me  explain  my  felf  thus  : 

There  are  but  Two  Heads  of  allKuowledg. 

One  is  called  an  Artificial  Argument,  which?  arl- 
fethfrom  the  Natures  of  things  themfelves. 

And  another  comes,  from  the  report  of. others, 
Asonebeleeves  there  is  fuch  a  place  a.s  Jerufalemy 
though  he  never  did  fee  it.  Now  for  a  man  to  be- 
leeve, becaufe  another  faith  it,  is  to  fee  with  his 
eyes,  and  to  beleeve  upon  his  knowledg.  And 
this  is  the  way  that  Faith  goes :  It  denies  a  man  of 
his  own  Reafon  ^  and  bids  a  man  take  al  thiiigs  up- 
on the  report  of  the  Lord,  even  in  the  things  of  his 
great  Salvation.  z  Look 


II 


8     Faith  or  Beliea^ing  is  ^cei'ving  Chrijl 


I 


2    Look  upon  Faith  as  ic  is  an  aft  of  the  Will, 
.and  what  is  ic  but  a  rcfting  >     Let  him  ftay  bimfelfl 
upon  hfs  Qody  and  upon  the  Lord,  Efa.  50. 10,  ii.l 
And  what  doth  it  but  only  put  out  the  Iparks  of  his  f 
j  own  kindling  >     A  man  n.uft  be  hi  the  dark  before' 
;  he  can  do  any  of  thefe  adls.     Who  nit  that f^ars^the. 
I  Lord,  and  obeys  thenjoyce  oj'bts  Servant,  that  is  in] 
I  darkjiefi,  and  bath  no  light  ?    let  him  trufi  in  the  ^ame  \ 
\  of  the   Lord,    and   STA7    bimfelf  upon  his  Qod. 
\^Hthethat  handles  A  fire,  arid  compajfeth  himfelf  a- 
bout  with  thejparkj  of  it,  fljall  lie  dovcn  iji  forrovc. 

The  Will  hath  divers  ads  and  motions,  but  faith' 
ceafethall,  andputtcth  anend  to  all  the  motions 
of  the  Soul,  and  all  the  courfes  which  the  Soul  did  I 
take  for  its  good  naturally  j  it  ceafeth  from  v/hac  1 
ic  did  naturally  for  its  own  good,  and  gives  them  | 
a  Hinetus  efly  and  difchargcch  them  from  all  their  i 
labor,  and  only  leaves  the  Soul  with  God  in  Chrift,  ' 
and  lets  God  do  all.     And  hence  it  is  beloved  that 
there  is  fo  great  a  venture  in  Faith  :  Like  the  Le- 
pers chat  knew  not  what  would  become  of  chera, 
only  they  knew  chac  death  would  be,if  they  ftayed 
in  the  City  -,  anditmight  be,  if  they  went  down  in- 
to the  Camp,  they  might  have  fome  relief:   but' 
they  could  find  but  death.      Or  as    ic  is   faid  of 
Ahrahaniy  That  he  obeyed  the  Lord,  not  knowing 
whither  he  went :  So  doch  a  man  in  beleeving.    Or 
as  it  js  faid  in  Joel ;  %epent,  for  none  kjwvfis  hut  the 
Lord  may  retun^y  and  kanje  a  hlefCtng  behind  him.    So, ! 
becaufe  God  commands,  therefore  the  Soul  goes 
upon  thefe  terms,  though  it  knows  no  certainty. 

Yea,  therefore  hath  Faith  little  of  us,  became  a 

Belcever  knows  not  the  time  of  his  firft  converfion. 

He  doth  beleeve,  and  knows  not  chat  he  doth  be- 

1  eeve.    "Were  there  much  of  us  in  that  aft,  it  could  j 

\  not  be  bui  we  fhould  know  when  we  do  ic.     As  .we  | 

M  know  when  we  eat  and  drink,  becauic  they  are  na-  [ 

»)  tural 


and^ceiving  Chrift^    isBelie^ing.     up 


tural  afts.  But  we  beleeve,  and  know  not  that  we 
do  beleeve.  Yea,  often  times  becaufe  we  do  fo 
liccle,  we  are  afraid  we  have  no  Faith ;  Becaufe  we 
take  Faith  at  the  leaft-wifc  to  be  fuch  an  imploy- 
n  ent  &  aftion  of  ours,as  ihould  make  us  to  be  abun- 
dant, and  forward,  and  Angular  in  whatever  we  do. 
But  that  is  a  Second  Demonftration,  That  God  doth 
by  Faith  take  as  little  hold  of  us  as  may  be,  and  u^ 
fcth  our  Underftanding  and  Will  as  little  as  may 
be. 

Thirdly  :  Let  me  add  a  Third,  and  that  is  that 
of  the  Apoftle  in  i  Cor.  i.  26.  ^ot  many  mighty^ 
and  not  many  wife,  norcbofen.  You  would  fome- 
times  wonder  to  fee  what  poor  and  weak  parted 
men  Beleevers  are.  Faith  requires  no  great  parts : 
The  things  that  arenoty  as  the  Apoftle  faith  in  the 
iameChapter,  verfc28.)  thofe  are  the  things  that 
God  hath  chofen.  Somtimes  I  have  feenamanof 
no  great  imploymcnt  in  the  World,  and  yet  deep- 
ly infightcd  into  the  things  of  Chr ift. 

Fourthly  :  As  the  laft  Demonftration  of  it. 
You  ihal  find  that  the  Saints  arefenfible  of  a  power 
working  in  them,  and  conftraining  them  to  go  to 
JcfusChrift.  That  even  as  a  man  that  is  under  the 
power  of  Satan,  though  that  reafon  be  againft  his 
Lufls,  yet  ftill  he  is  put  on,  and  egged  to  the  com- 
mittir^  of  them.  It's  a  fign  there  is  fom  what  m. ore 
than  Natural  corruption  in  him ;  becaufe  according 
unto  the  Motion  ofNaturej  thefe  contrary  reafons 
would  allay  his  defue,  and  hinder  his  afts.  There 
is  a  fpirit  of  the  Devil  that  blows  up  that  luft,&puts 
on  to  that  courfe  again.  And  Beloved,  Becaufe  we 
findthivt  when  we  would  not  beleeve,  and  (it  down 
ref  olutcly  in  our  fclves,  and  fay  we  wil  not  beleeve, 
and  it  is  not  for  us  to  look  for  any  thing  but  for-- 

rowg 


f. 


I20 


Faith^  or Beliea^ing  is  Keceinjtng  Chr'tfi . 


xow,  and  that  is  allvvefhall  have  ac  Gods  hand:, 
y ec  nocwithftanding  chat,  we  find  f omching  wichin  • 
us  bids  us  look  cowards  the  Lord,  and  to  go  unco  j 
him,  and  not  to  take  our  own  words,  and  not  co 
think  it  fhall  be  v/ich  us  as  we  think.     Whence  can  i 
this  come,  but  from  the  Spirit  of  Faith  ?    It  is  aoc 
from  Grace  only,  but  from  that  hand  that  afts  it. 
That  fhall  fufhce  for  the  Second  thing  :  That  Faith 
is  not  that  which  we  have  of  our  felves  ^    fc  when 
God  enables  us  co  beleevc,  he  cakes  as  little  con- 
currence with  that  Grace  of  his  as  poffibly  may  be. 


CHAP.    XVI. 

Though  ^aith  befinaUy  yet  it  maliex  us  the  Sons  of 
Qod, 


III.  T  Aftly tThough  we  beleeve  never  fo  lictle,yec 
X^  ifwe  beleeve,  we  fhall  receive  this  Dignity! 
to  Ijecomeche  Sons  of  God.  There  is  a  receiving 
in  the  leaft  degree  of  Faith.  That  is  that  which  the 
Text  holds.  This  term  Q  to  ^ecewe  ~\  notes  as 
little  action  (  as  I  f aid  in  the  beginning  )  as  can  be. 
Only  it  notes  as  being  in  fubjeftion,  a  being  conci- 
[nenc,  or  a  velTel  to  put  fomching  into  it.  As  Gold 
and  Jewels  may  be  wrapt  up,  and  pur  into  a  filthy 
clout  or  rag :  So  may  this  Grace  of  Faith  into  an 
heart  that  is  exceedingly  corrupted  and  defiled. 
Again,  you  know  youufeto  fay.  That  theRecei- 
;  ver  of  ftoln  goods,  is  not  the  principal  offender  -, 
he  is  only  one  that  doth  conceal  and  preferve  that 
which  the  other  hath  gotten.  Such  a  kind  of  thing 
is  Faith;  he  that  doth  receive  is  not  the  principal 
Agent.     As  the  Wax  doth  receive  theimpreffion  of 

the 


w^^^i»m   n  I  *^  ^.-^^^ 


and  ^ceiVing  Chrlfi^  is  ^elU^ing. 


121 


the  Seal,  and  yec  the  Wax  doth  no  more  thanei- 
Cher  Clay,  or  Earth,  oranybafe  Metcal  fas  Lead 
would  do  )  only  a  compliance  there  is  with  ths 

Seal. 

%Andlec  meadfiirther.     As  Receiving  notes  lit- 
tle aftioii  in  that  refpeft:   So  a  narro^v  mouthed 
Bottle  takes  in  but  ty  little  and  little*     As  the 
done  upon  which  the  Pvain  falls  is  hard,  and  but  a 
little  wrought  upon  and  filled  by  it:    things  that 
arc  hard,  are  fofcened  by  little  and  little.    As  the 
hard  and  ftony  Earth  is  iof  teued  by  the  lictleRain 
that  falls  long  upon  it.     So  now  foppofc  a  li«ie 
Faith,  and  this  gotten  the  hardlieft,  and  come  the 
floweft  by,  that  poflibly  can  be  9  to  be  as  weak  as 
1  can  be  in  your  fpirits,  and  to  be  as  dull  as  is  iniagi- 
{nable  :    yet  nocwithftanding  this   fhall  receive  a 
blcfling  from  God  :  even  thofe great  blefiings  in  rhe 
Text,  not  only  to  be  a  Son  of  Gcd^  but  to  have 
fuch  dealings  from  God  as  becomes  a  Child  i  and 
God  deals  in  this  like  unco  himfelf,  according  to 
the  courfe  which  h-e  cook  in  charging  us  with, the 
I  guile  of  the  ^z^oddam.     For  as  we  are  conceived 
I  in  (in  ,  that  is,  as  foon  as  ever  we  are  conceived,  as 
iyabfaith,  but  curdled,  and  a  fpan  long,  we  are  ac- 
^curfed,  fo  foon  is  the  guilt  of  ^^(Jaw/  lin  imputed. 
I  So  the  very  embrie,  and  the  lealt  thing  of  Faith,  is 
that  which  God  will  blefs.     The  firft  conceptions 
of  Faith  are  bleffcd,  as  the  fiift  conceptions  of  a 
man  are  accuifed  becaufe  of  the  Fall.      So  foon  as 
ever  we  receive  Chrift,  fo  foon  is  the  Righceoufnefs 
ofChrift  the  Second  Adam  imputed  andpaffedo- 
ver  untous.     He  will  not  quencJj  tf>e  fmoakjng'FLix, 
nor  breakjbe  hnnfed^eedy  Matth.  12.  20.     There  is 
great  difference  between  flax  and  v/ood.     Flax  is 
jbut  a  blaze  when  it  is  light,  and  lafts  not  long.  And 
fo  it  notes  fuch  a  kind  of  Faith  that  13  foon  up,  and 
foon  down,  exceeding  tender  and  delicate,  foon 

f  difcouraged 


1 


I;  21.     Faith^  or  Beheading  is  recei'^ing  Chrijl^        > 

dif  c  our  aged  and  difmayed.     A  Faich  that  is  wor- 

'  king  by  liEs  only,  and  not  fuch  a  Faich  as  is  of  a  ! 

J  conftanc   motion.      The  fnioaking  of  flax  is  lels  I 

I  than  che  burnmg  of  ir.     The  fmoak  may  be  con^pi- 1 

ved  to  be  fuch  as  either  is  offenlive  unco  the  eye  : 

Andfo  thereisakindof  beleeving,  or  I  may  ratiicr 

call  iCjOf  unbeleeving,  which  is  excreanily  offen- 

five  unro  God,  as  fmoak  is  unto  che  eye  :  When  we 

are  alwa.es  unfacisfied  •,  when  doubts  beget  doubts : 

when  God  answers  one  objeftion,  and  we  cake  it  up 

again  :  and  we  over  and  over  again  with  things  chac 

have  no  reafoii  in  chcii.,  nor  are  fie  to  be  fpoken. 

But  fuppofc  ic  CO  be  fmoaking  flax. 

Or,  Inregardof  ics  weaknefs,  which  fhall  come 
into  a  flame  afterwards,  which  is  capable  of  fur- 
ther encreafe,  as  che  fmoak  goes  before  che  flame : 
yet  the  Lord  will  not  quench  it.  What  is  chac  ? 
ne  will  cherifh  and  nouriih  ic  :  For  che  Negative 
includes  che  Affirmative.  In  John  6.  37.  ^e  that 
com?s  to  m?j  1  vpill  in  no  tvife  caft  out  *,  thac  is,  I  will 
en/ertain  him.  j 

And  as  he  will  not  quench  the  fmoaking  Flax,  £0 
he  will  not  break  the  bruifedReed.    Though  P'aich 
be  as  a  Reed,  a  very  weak  thing  of  ic  felf  ♦,  chough 
ic  be  bruifed,  and  when  ic  is  bruifed  ic  will  run  into 
a  mans  hand,  as  you  know  the  Scripture  ufeth  chac 
limilitude  concerning  ^haroah.    Many  waies  do  we 
I  pierce  che  hearc  of  che  Lord,  and  grieve  him  wMth 
our  Unbelief.     We  beleeve  afcer  fuch  a  way,  as  ic 
troubles  him  co  fee  us.     Though  we  be  .,s  a  broken 
Reed  that  cannot  fupport,  or  be  leaned  upon.     So 
though  thy  Faith  be  fuch  as  is  neither  picaiing  to 
thy  felf,  nor  unro  God ,   and  cannot   carry  thee 
through  any  Duty  in  Praying  or  Hearing,  or  other 
Ordinance  j   but  as  a  man  thac  leans  upon  a  brokcH 
flafF,dochfall:    So  in  every  Duty,  Thou  prayeil 
thy  felf  into  anguiih  of  fpiric  j  and  heareft  thy  felf 

into 


and  KeceiVin^  ChriH^  is  Belie<^i}tg.         123 


) 

inro  troubles.      Kow  although  thou  haft  fuch  a 
Faith  as  ch  s,  yec  God  will  not  forfake  ic,  but  che- 
rifhit,  ana  not  break  ic,  but  bind  ic,  and  iic  ic  for 
Sp'ricualufe.     Suppofe  a  man  doth  by  his  doubts 
aifd  cavils  againft  God,  offend  him,  as  a  P^eed  dorh 
that  runs  into  the  hand  ^  yec  faich  the  Text,  he  will 
noc  break  ic,  thac  is,  he  will  ftrengthen  ic.     For 
thac  is  an  ufual  figure  in  che  Scripture,  when  the 
Texcfakh,  He  will  noc  do  a  thing,  to  mean  thac 
he  will  do  the  contrary  unto  ic.     As,  thofe  thac 
come  unco  me,  I  will  in  no  wife  caft  out ,  buc  1  will 
cncercain,  andfup  wichchem,  and  make  them  glad 
v/ith  my  prefence.     In  James  2.  26.  the  Apoftle 
telsyou,  That  thac Fairh  thac  will  fave  a  man,  xs: 
fuch  a  Fakh  ashach  a  fpiric  with  k:  GEa^e;?.^  the, 
^ody  without  the  Spirit  is  dead,  fois^aith  vpithout: 
Workj".     Thac  which  I  brmg  fc  for  is  chis ;  Thac  if 
there  be  buc  the  leaft  Spiric  or  breaching  in  Fakhj^ 
it  is  chac  which  will  fave  :  I  fay,  if  there  be  buc  chp, 
leaft  breaching  in  Faich,  ic  will  fave.     A?  men  cha|^, 
are  exceeding  cender  and  careful  of  che  lives  of 
thofe  chat  are  fick,  when  chey  feem  to  be  as  if  they 
^eregone  and  dead*,  chey  will  lay  a  glafs  to  their 
mouths  ,   and  if  there  be  buc  the  leaft  breach  or 
fmoak  come  upon  che  Glafs,  chey  will  apply  all 
manner  of  chings  thac  may  recover  them  ouc  of  che 
fwoun  wherin  the/  are.     So  is  ic  wich  God.    When 
thou  chinkeft  thy  felf  cobegone, 'and  thofe  about 
thee  think  chouarr.  gone,  and  chou  ch.nkeftthou 
canft  never  recover  thy  felf  co  any  caniidence  of 
hope  aga'n  yec  God  wil  hold  a  glafs  co  thy  mouch, 
and  if  there  be  buc  che  leaft  breaching  cowards  Jefus 
Clrrift,  ^cfhallpafs  wich  him  as  well    as  che  noble 
F^aith  of  Abraham  did  when  he  could  pare  with  his 
Child  a:  the  command  of  the  Lord,  which  is  the 
meaning  of  che  Apoftle  in  thac  place. 

'  i  %  Here  \ 


\ 


I 


v 


i. 

If 

I. 
% 

c 

it 


\ 


I 


I Q 4        Faith, or  belee^ing,  is  ^cei^'mg  Chrijl; 


Here  is  refrefting  and  ilrengchiiing  unto  thac 
1  poor  Soul  that  cannot  go  to  jclus  Chrift,  but  crawl 
as  I  may  io  fpeak :  That  liverh  like  a  man  in  the 
Sea,  and  fees  the  Banks,  and  faith.  Oh  that  1  were 
there,  but  knows  not  how  to  llrike  a  ftroak  to 
fwim  thither  :  or  if  he  doth,  hifftroak  is  too  weak 
to  withfland  the  Current,  and  the  ftrong  ftrcani  of 
Temptation,  and  Doubts,  and  Fears  that  he  meets 
withal.  Thou  thinkeft  thou  flialr  have  nothing  be- 
caufe  thou  canft  do  nothing  :  Thou  canft  not  be^ 
lecve  firmly,  thou  canft  not  lay  on  any  hand  but 
that  which  is  trembling  on  the  Loidjefus  Chrift. 
Thou  canft  not  look  with  any  eye,  but  that  which  i$ 
weak  and  feeble.  Now  know,  that  God  looks  not 
formuch  from  thee,  but  he  intends  much  unto  thee 
He  hath  given  thee  this  Grace  of  Faith,  not  becaufe 
It  ftiould  do  great  matters  in  thee,  but  for  thee.  It 
is  only  to  take  thee  by  the  hand,  and  ifit  can  bring 
thee  and  Jefus  Chrift  together,  it  hath  done  enough 
for  thee,  and  as  much  as  can  be  defired,  and  ascitis 
appointed  unto.  All  the  reft  of  its  ads  arefor  thv 
comfort :  but  this  is  for  thy  Salvation. 


'»   ■!• 


CHAP. 


I 


I'  i» 


and  ^cei ving  Chr'tft,  is  ^el'teaxng.         1 2 ^ 


CHAR    XVII. 

Vailh  conlidered  in  its  lowefh  degree.  I.  Af  in 
tbe^nddrflanding :  ^nd  fo  it  ;/,  i  Attention. 
2  Inquiry.  II.  As  in  theWiU:  and  fo,  1  It 
is  accompanied  tvitb  much  fear.  2  It  is  careful 
andfoUicitoM  for  the  things  of  this  Life. 

IT  will  not  be  amifs  a  little  to  confider,  or  at 
leaftwife  f o  f et  down,  how  little  Faith  a  man 
j  may  have,  or  how  little  Faith  God  beflows  upon 
men,  when  yet  he  beftowsChrift  upon  men  with- 
al. 

r.  Take  Faith  as  it  is  a  Habit  and  Difpofitionj 
fo  the  lowefl  degree  of  Faith  is  in  an  incliHarion,  a 
yielding,  a  laying  afide  the  iloutnefs  of  the  heart 
in  fome  meafure  which  he  exercifed  before  againft 
God.  In  fome  meafure.  As  the  weatiier  we  fay, 
begins  to  change  when  there  is  fome  melting  of  the 
Snow,  and  fome  yielding  of  the  Ice,  though  it  be  ve- 
ry hard  ftilL  And  as  we  fay,  a  man  is  inclined  to 
peace,  when  he  will  treat  and  hear  arguments  for 
it,  and  doth  not  ftand  out  in  defiance.  The  leaft 
Degree  of  an  Habit  is  an  inclination.  And  you 
flial  find  in  2  Chron.  30.  8.  That  Faith  is  fo  defer  i- 
bed>  tobenomorc  a  ftiff-neckednefs,  but  a  yiel- 
ding themfelves  unto  the  Lord.  As  fuppofe  a  man 
rhat  would  not  pay  Taxes  or  Rates,  but  wil  let 
another  come  and  take  it  quietly  :  He  will  not 
give  fuch  a  thing,  but  if  another  will  take  it,  he  wil 
notoppofe.  In  AUf  26.  it  is  faid  of  Ly^f^j  that 
her  heart  was  opened  to  attend  y  that  is,  that 
whereas  before  flie  looked  upon  what  was  faid  by 
VauU  as  not  worth  the  hearing,  and  as  that  which 

did 


* 


26     Faith,  or  Belie^'m^  is Kecei^in^  Chrifi ; 


did  HOC  concern  her,  and  which  was  not  for  her 
good  and  falvacion,  her  hcarcwas  iec  and  preju- 
diced againft  it  \  yec  now  fhe  begins  co  have  other 
rhoLighcs.  it  is  as  mean  an  adt  as  poflibly  can  be, 
for  one  co  give  God  the  hearing:,  co  liftcn  to  tke 
things  that  are  fpoken,  yec  this  the  Scripcure  counts 
as  a  Work  of  God,  and  as  the  Fruit  of  her  Faith. 
She  attended  to  the  things  that  were  fpoken.  That 
is  one  low  degree  of  Faith,  for  a  man  to  be  relen- 
ting and  yielding  €i  l:f tie  towards  jefus  Chrift  :  lo 
come,  and  mind,  and  obferve  the  things  that  are 
faidofhim,  as  things  chat  are  of  concernment  and 
moii  cnc, 

Again  Secondly,  It  is  a  low  degree  of  Faich  co 
ask  afcer,and  enquire  abouc  the  things  which  do  be- 
long unto  Salvation.  And  this  you  ihal  find  in  the 
Scripture,  that  tiiac  enquiry,  when  it  is  truly  and 
duly  n:ade  is  faving  coo.  i  <^et,  3.  21.  Baptifm 
faves  :  and  the  waihing  of  the  filth  of  theileih: 
Buc  iTTifdrvficL.  thac  word  fignifies  noc  only  an  Au- 
Iwer,  but  a  Que  ft  ion.  The  queftioning  of  a  good 
Corifcience,  how  by  the  Pvighc  of  Chrifts  Refurre- 
(kioii  it  iiiighr  conie  unco  Saivacion  ?  It's  one  of 
the  fmalleft  ads  of  che  llnderftanding  co  enquire 
and  fea,ch  after  the  knowledg  of  t-hings.  That 
fa;  e  ^{i  of  the  Undei'ftanding  exercifed  abouc  the 
things  of  God  by  Jefus  Chrift,  thac  is,  fuchasfhall 
be  accompanied  with  Salvation.  Baptiime  faves, 
che  quelioning  of.  a  good  Confcience.  If  indeed 
the  Queftlon  that  men  ask,  comes  out  of  curiofity 
and  noc  out  of  Confcience  :  If  it  comes  only  out  of 
a  Confcience  that  is  good  thus  far  ,  Becaufe  it  is  a- 
wakened ;  but  not  good  :hus  far,  that  ic  is  willing 
tofubi^it  to,  and  take  the  courfe  which  the  Gofpel 
enjoyns,  then  ic  is  no  fign.  Buc  if  the  Soul  doth 
buc  lie  before  the  Lord,  as  the  Refurreftion  of 
Chrifi:  is  appointed  as  the  way  of  Salvac  on,  fo  it 

faich. 


1 


( 


faith,  Lord  how  fhal  I  cake  that  way?  which  way  i 
may  I  come  co  he  parcaker  of  chc  power  of  ic  ?  This 
alfo  fhal  be  accepted. 

•Look  upon  faith  now  as  ic'is  in  the  wil,  or  as  k 
afts  there  (  for  i  cold  y  on  thatfaith  afts  both  ^n  the 
underilanding  and  wil )  ydti  i'oeteciw  ic  ads  the  un- 
derftanding  in  attenc-ion; 'aixdiiiijuiry.  See  how  ic 
aa:sche  wil.  '  ^'"^  r^ 

Ir.  adits  the  wil  moft  weakly  when  the  heart  is  fil- 
led with  feare.  Fear  doth  diftrad  the  Soul,  and 
makes  ic  to  do  a  1  thuigs  dully  and  very  iraperfedly 
Why  are  yee  afraid,  therefcore  iaith.  Chrift  (  in 
^latth,  8.  and  14-  Chapters>  0/^  ye  of  little  juttb. 
A  man  through  feare  doch  in  beleeving,  as  a  man 
dochin  going.  He  cakes  a  ftep,  and  chen  wicli- 
drawshisfooc  :  He  goes  another,  and  chen  goes 
back  again.  So  a  man  with  one  thought  is  for 
Chrift,  and  in  another  thought,  there  is  no  hope  for 
him  in  Chrift  :  wich  one  chought  he  gives  up  him- 
felf  to  him,  and  with  another,  ic  is  but  to  give  up  a 
little  ftraw  to  the  flame  when  thy  heart  is  thus  divi- 
ded(8c  it*s  as  difplealmg  as  ran  be  pofiibly)  yet  this 
thought  and  this  fakh  is  not  puc  out  by  che  Lord  j 
Though  ic  be  diftrafted  yet  chac  faith  ihal  favc. 

Again  Secondly,  That  faith  is  exceeding  weak,. 

i  which  is  careful  and  folic'tous  for  the  things  of  this 

1  life.     What  an  abfurd  and  weak  thing  is  it  for  a. 

[man  when  he  is  dying  co  take  care  for  cloaclies? 
And  when  his  life  is  going  from  him  to  think  of 
purchafiiig  an  inheritance? For  a  man  when  he  is  fu  1 
of  dolor  and  pain,  to  chink  of  increafing  his  riches 
and  eftate  ?  So  is  ic  a  great  weaknefs  for  a  man  to  be 
careful  for  his  body  and  the  things  of  this  life,  in 
^itb.  6.   30;    Chri]}^  faith  voben  they  as\vphax  they. 

\  flyould  eat  and  drinkjmdput  on.  He  calls  chcra  peo- 

i :_  pic 


pie  of  little  faith.  Yet  even  that  faith  alfo  the 
Lord  wil  acknowledg.  I  might  go  through  divers 
other  particulars.  As  for  example.  Our  relying 
upon  Chrifl  which  is  the  weakcft  and  lowed  degree. 
Thar  a  man  rather  defires  to  be  faved  by  Chrift  than 
any  other,  but  he.finds  a  hankering  after  others  ^ 
but  I  fay  be  had  rather  have  Jefqs  Chrift  than  any 
other  :  He  is  t-roubiejivKhqn  he  hath  hopes  not  by 
Chnit  bcftowedon  him  in  the  ufe  of  Ordinances. 
When  you  know  a  man  relies  upon  another,  the 
wcakeft  confidence  and  reliance  that  he  can  put  is 
this.  To  expedJl:  rather  that  he  fhould  ftandhim  in 
ftead,  than  any  other.  Jhis  is  chat  which  the  Scrip* 
ture  faith  he  will  accept,  and  take  from  our  hands. 
Go  through  all  the  feverala<!ts  of  Faith,  take  them 
at  the  loweft,  obferve  when  as  your  hearts  beat 
Chrifl-ward,  buc  they  beat  floweft,  and  feebleft, 
and  moft  uncertainly  :  y ec  know,that  though  there 
be  much  caufe  of  humbling  thee,and  being  afhamed, 
that  where  a  man  may  receive  fo  much  good,  and 
where  he  hath  fo  much  reafon  to  be  good,  yet  th«i 
he  ought  not  to  caft  off  his  confidence,  for  €ver  this 
ihall  receive  this  Dignity  to  be  the  Son  of  God. 

And  fo  much  (hall  fufhce  to  have  fpoken  of  the 
Second  Pveafon ,  why  Belceving  is  called  Recei- 
ving, 


CHAP. 


^^■MffcfcOli— fUoar*   Hi        lUti  Ii*!  I 


'mi  l^cei^ing  Chrijl,  is  Seleenjing,      1 2p 


,  CHAP.    XVIII. 

f 

^ecei*ving  denotes  ameannefi  and  lownejl  of  Condi- 
tion in  the  ^ecei'ver.  Jindin  tfm  fenfe^aith  k 
a^eceinjingy  tvhetheryou  consider  it  atfing  in 
the  Vnderftandingy  or  the  Will. 

THirdly  :  There  is  a  meannefs  in  Receiving.  Re- 
ceiving doth  imply  a  meanefs  and  lownefs  of 
condition,  a  want,  or  emptinefs,  or  being  beholden 
to  another.  God  therefore  n\akes  it  his  <jlory,  that 
he  can  challenge  al  the  world  to  fay,  that  they  have 
given  unco  h 'HI  any  thing.     Who  hath  given  unto 
him,  and  inftru^ed  him  ?    and  it  Ihail  be  recom- 
penced.     It  is  an  honor  only  belonging  unto  God, 
not  to  receive.     In  *Atf^s  20.  95.  the  Apoille  doth 
advife  them  rather   than  they   would  hinder  the 
Courfe  of  the  Gofpel  (  who  were  Minifters  )  *to 
preach  for  nothing  from  the  People  j  for  faith  he, 
Remember  the  voords  of  our  l^ord  Jefm,  bow  he  faidy 
It  is  more  hleffed  to  give^  than  to  receive.     There 
is  at  leaft*  wife  a  lefs  bleilednels  in  Receiving,  than 
there  is  in  giving  j  if  i  fay  not  that  there  is  an  un- 
happinefs  in  it.     Let  that  thing  be  never  fo  excel- 
lent that  a  man  nath,  yet  if  he  hath  received  ir,  he 
hath  no  caufe  to  be  proud  or  boaft  ^  the  praife  muft 
not  be  given  to  him  that  receives,  but  to  him  that 
gives.     I  Cor,  4«  -  •  Iftbou  haft  receia^ed  ii^  why  doji 
thoH  boafb  ^    Thefe  feveral  Inilances  proves  that 
there  is  a  meannefs  in  receiving,  that  receiving  fup- 
pofeth  a  meannefs  of  condition.     A  Condition,that 
a  man  is  not  able  to  fubfift  of  himfelf  without  ta- 
king in  fupplies  from  others  without  him.     And 
!____  t  thus 


.,  I    -  ■  I  I    »       -  -  ■  — ■  .■  ■  ,..  .  _ 

30  Faith,  or  ^Belee<vin^^  is  Q^cet^in^ChriJl  ^ 


\fE{om. 

I4M16. 


rhus  Fakh  is  called  Receiving  :  becaufc  where  ever 
Faichis,  whoever  did,  or  doch,  or  fliall  receive  Je- 
fusChrift,  he  doch  receive  him  wichrhe  fence  of 
his  owavile  condition.  There  is  not  onlyfuchan 
apprehenfioninhimas  this,  chat  his  ftace  is  lojv, 
(  1  hat  apprehenllon  is  true,  and  hath  a  real  foun- 
dacion,  and  there  is  noerror  infuchanimaginaci^ 
on:  therefore  lam  poor,  and  therefore  lamuna- 
ble  to  do  my  felf  good,or  to  do  good,  bccaufe  there 
is  no  way  of  Salvation  to  be  had,  but  only  by  re- 
ceiving, is  a  moft  certain  and  good  way  of  Reafo- 
ning  :  As  he  is  a  poor  man  that  hath  no  way  to  live, 
but  by  taking  the  charitable  Alms,  and  good  will  of 
others  :  So  he  is  in  a  poor  condition,  and  in  a  loft 
condition  that  hath  no  means  to  lave  him,  but  what 
he  can  get  by  receiving.) 

Neither  is  a  Beleevers  condition  vile  only,  be- 
caufe  of  fin  and  of  punifhment  (wherof  he  is  guilty 
before  he  doth  bcleeve  )  but  this  very  ait  of  Faith 
whereby  a  man  doth  receive,  doth  make  a  mans 
condition  mean,  though  not  miferable-  Through 
tin  and  punifhment,  a  mans  condition  is  mean  and 
miferable :  through  beleeving  a  mans  condition  is 
not  miferable,  but  k  is  mean.  It  is  a  mean  and 
low  condition  you  know  to  live  upon  another ',  to 
go  on  truft  for  every  thing,  to  be  beholden,  and  to 
beg  Credit  for  whatever  a  man  ftands  in  need  of. 
Confider  the  ftate  of  Faith  with  the  certain  Glory 
that  comes  by  it  (  for  therefore  it  is  of  Faith  that 
the  Promifemay  be  fure  )  conlider  Faith  as  it  is  a 
relation,  and  a  receiving  from  f  o  glorious  and  ex- 
cellent ones  as  God  and  Chrift  are :  and  fo  it  is  the 
moft  excellent  condition  in  che  World.  A  man 
lives  better  that  wa}',  than  ifhe  had  all  that  in  In- 
nocency  continued  to  him,  wherein  he  was  made. 
But  now  confider  this  Receiving  in  and  by  its  felf, 
and  fo  it  is  a  mean  condition^  becaufc  ic  is  a  de* 
I  pendant 


and  ^cei^tng  Qhr'tfi^  is  hdkm^ing.       i  3 1 


pendant  one:  he  lives  ac  the  will  of  another.  To 
eat  ones  own  Bread  (we  ufeco  fay  )  is  better  a 
great  deal,  and  far  more  honorable,  than  to  live 
upon  the  Dainties  of  another  mans  Table.  In  the 
v%rfe  before  my  Text;,  it  is  laid,  That  Chrifh  came  John 
to  his  own  (  that  is,  to  the  Jews  )  and  they  recei-  1. 1 1. 
*vedhim  not.  Now  therefore  they  did  noc  receive 
him,  becaufe  of  tht  meanefs  of  the  life  of  Faith. 
He  trailed  in  God  (faid  they)  to  deliver  him  i ;  ^atth- 
Let  liiru  deliver  him,  if  he  will  have  him.  As  if  27.43. 
they  fhouid  have  faid  :  He  is  not  a  fit  way  for  a 
man  to  truft  his  Soul  in  ^  or  he  is  not  a  fit  p  erf  on 
for  a  man  to  beleeve  on  for  the  faving  of  his  Soul 
who  cannot  fave  himfelf.  In  ^om.  10.  3.  They 
went  about  to  eftablijh  their  ovon  righteoufnefi^  and 
fubmitted  not  to  the  righteoufnefi  of  ^aith.  They 
fubmitted  not,  that  is,  they  thought  the  way  of 
beleevingto  obtain  Salvation  by,  to  be  too  poor 
and  mean  a  condition.  Now  the  Evangelift  takes 
away  this  offence  :  To  as  many  of  receinjed  hiniy  to 
them  he  gave  this  dignity  to  become  the  Sons  of  Qod* 
His  meaning  is.  Though  the  life  of  Faith  be  niean 
in  it  felf,  yet  its  glorious  in  its  relation,  for  it 
makes  you  to  be  the  Sons  of  God :  Though  the  life 
be  fuch  as  is  beneath,  and  lower  than  you  could  or 
would  imagine  ihould  make  you  happy,  yet  there 
is  a  greater  freedom  in  it  of  converfe  and  communi- 
on with  God  than  can  be  imagined :  You  fhall  live 
with  God,  as  if  you  were  in  Glory  already.  That 
therefore  which  I  would  infift  upon  in  this,  is  this : 

Where  ever  true  Faith  is,  there  is  a  fence  of  mea- 
nefs. The  heart  is  humbled,  and  brought  into  the 
accompt  of  it  felt  ^s  nothing.  And  as  Faith  grows, 
fo  doth  this  accompt  of  it  felf  grow  alfo. 
Take  Faith  now  as  it  afts  on  the  Underftanding, 
and  there  it  makes  a  man  to  lay  afide  what  Reafon 
c  2  faith. 


I 


I 


1 


o  2    Faith;,  or  Belie'ving  is  ^cei^in^  Chriji  j 

faith.  As  Vanl  you,  know  faith.  He  did  notcon- 
fu  It  w  ith  flefh  and  blood,  but  immediately  follows 
the  voyce  he  had  received  from  Jefus  Chrift. 
^roa;.  3-  5  •  TrH[h  in  the  hord  with  all  thy  heart,  and 
Icannotto  thy  otvn  ^nder^andtvg*  2  Cor.  lo.^. 
^E<very  thought  and  imagination  mufl  be  captivated 
(  he  faith  )  to  the  obedience  of  ^aith.  Take  Faith 
as  ic  afts  in  the  Will. 

Andfo  intakes  away  all  Glory  in  a  mans  felf. 
TJow  canyebeleeve,  feeing  ye  receive  Honor  one  of  a^ 
nother  (  faith  Chrift  )  and  feeh^  the  praife  of  men 
more  than  theprafeof(jod^  lohn5.44,.      By  what 
Law  is  boafting  taken  away  (faith  the  Apoftle  in 
%pm*  3.  ay.  )  but  by  the  Law  of  Faith  ?     And 
therefore  you  fliall  find  that  when  ever  any  of  the 
Saints  of  Jefus  Chrift  have  through  Faith  attained 
unto  any  thing,  they  correft  themfelves,  and  ufe 
al  kind  of  diminucive  and  Icffening  expreflions  that 
may  be  concerning  themfelves*    i  li*ve  (faith  H^ohIJ 
yet  not  I :  in^^L  2.  20.    I  live,  but  not  L     I  live 
bythe^aith  of  the  Son  of  (jod,  who  loved  md  and 
\  \gavd^  himfelffor  me.     As  if  he  Ihould  have  faid.  The 
root  of  my  life  lies  in  his  love.     He  loved  me^  and 
revealed  that  tome,  and  my  Faith  laid  hold  of  it, 
and  that  quickned  me.     As  Faith  cannot  affent  un- 
co any  Error  ^  no  man  can  with  a  Divine  Faith  be- 
leeve  any  thing  that  is  fa Ife,  becaufe  the  objeftof 
Divine  Faith  takes  the  infallible  Tcftimony  and 
Truth  of  God.     So  Faith,  as  it  is  in  the  Will,  makes 
a  man  that  he  cannot  but  be  humbled,  he  cannot  be 
lifted  up  5    Why  ?  Becaufe  it  leads  a  man  out  of 
himfelf  unto  another  for  all  he  hath.     As  infallible 
Truths  and  Errors  are  contra-diftinft,  and  cannot 
confift  together  ^  fo  is  going  out  of  a  mans  felf  to 
receive,  and  being  lifted  up.     Faith  maybe  com- 
pax ed  to  a  Golden  Hammer :    as  it  is  Gold,  ic  is 
excellent^  bncas  it  is  a  Hammer,  ic  fubdues  and 

beats 


and^cei^ing  Chriji is^dk^lng        155 


beats  down,  and  keeps  down  every  thought  and 
imagination.     As  there  is  fome  Phylick  that  doth 
at  the  fame  working  both  purge  and  ftrengthen. 
Such  a  thing  is  Faith,  it  empties  a  man  of  himfelf, 
ajd  fills  him  with  Chrift  ;  it  takes  a  man  oiF  his 
ownbottom^  andfetshimon  Chrift:  it  deftroyes 
in  him  the  confidence  he  had,  and  gives  him  a  fpirit 
above  al  his  danger,  or  to  conteft  with  all  his  dan* 
ger  through  Jefus  Chrift  :    it  makes  him  to  do  all 
things,  and  yet  makes  him  fee  that  he  is  able  to  do 
nothing  :  Lordencreafe  our^aitby  faid  the  Difci- 
ples  unto  Chrift,  Luk§i7-$»     As  if  they  fliould 
have  faid.  We  are  not  able  to  add  one  degree  ^  we 
are  not  able  to  improve  the  Faith  we  have,  one  de- 
gree, not  the  leaft  circumftance.     In  i  Cor*  15.  10. 
Iba^e  labored  more  than  them  all ,  yet  not  I,  yet  not  I. 
True  Faith  makes  a  man  as  earneft  for  every  thing 
as  if  ic  were  his  own,  and  due  by  merit  ^   and  it 
makes  a  man  as  humble  when  he  hath  any  thing,  as 
if  he  had  nothing  at  all,  but  afcribes  all  unto  Jefus 
Chrift,  and  the  Love  of  God  the  Father  in  him. 
There  is  not  a  motion  of  Faith  j  mark  it,  but^iffo 
be  that  you  did  attend  unto  it,  and  underftanci  it, 
you  would  find  it  to  be  of  this  fenfe.     As  God  faid 
unto  the  People  of  Ifrael,  That  he  had  delivered 
them,  hut  not  for  your  fah^s  do  Idothk^  hut  for  my 
own^ames  fak^*     So  faich  Faith,  All  this  that  is 
done  for  you,  it  is  not  for  any  thing  that  you  have 
done,  but  for  the  fake  of  him  who  hath  fulfilled  all 
Pughteoufnefs.     Veter,  James,  ^ud  Jobuy  in  JlHf 
4.10.  cried  unco  the  People,  ^eitkjiopon  unto  you 
that  by  the  Voider  of  Jefus  0/ Nazareth,  and  by  the 
^ame  of  him  vphomyou  ha<ve  crucified^  this  man  doth 
fiand  among  you.     So  when  Faich  hath  received  all 
I  from  Chrift.  it  faith  unto  the  Soul,  Be  ic  known 
junto  you,  that  you  may  thank  the  Lord  for  this  5 1 
it  is  not  your  good  defircs,  or  performances,  ori 
•  good ■ 


Ta     Faith^  or  Belienjin^  is  ^cei^'ni^  Chriji 


^\ 


good  difpoficion,  and  this  leaves  the  Soul  exceed- 
ing humble  j  As  you  have  fomtimes  writ  upon  fom- 
thingchac  isdonefor  publickufe.  This  is  the  gift 
of  fuch  a  one  and  fuch  a  one.  And  as  poor  men  doj 
weareche  armes  of  thofe  that  give  them  cloaths 
and  food  in  the  Almes-houfes  :  lo  faith  doth  put 
forth  fuch  a  work  in  the  foul,  that  ic  leaves  behind 
it  this  fence,That  it  is  done  for  us  of  Gods  free  grace 
and  not  for  any  thing  in  us.  Doftthoufind  there- 
fore that  thy  affe(3:ions  grow  lefFer  and  leffer  to 
thy  felf  >  Thou  art  lefs  and  lefsconliderablein  thy 
own  eyes  every  day  ^  When  thou  lookefl  upon 
what  thou  haft  received  thou  wondercft  wherefore 
God  fliould  do  it.  That  upon  fuch  a  one  as  thou  arc 
his  hand  fhculd  be  ftretched  forth,  and  unto  fuch  a 
one  as  thou  art  he  fhould  give  lo  much  ?  Art  thou 
when  thou  getteft  any  refrefhing  from  Chrift,  arc 
more  afhamed  of  thy  lelf  }  doft  thou  magnify 
Chrift  more^  and  vilify  rhy  felf  more.  Thou 
may  ft  then  think  ic  to  be  true  becaufe  faich  is  a  re- 
ceiving. 

So  that  the  Sum  of  the  point  is  this :  The  life  of 
faith  is  meane,  not  in  regard  of  the  things  recei- 
ved by  faith  :  (  For  we  receive  htm  faith  the  text, 
that  is  Jefus  Chrift.  and  fuch  thingf  voithhim  vphich 
eye  hath  not  feen,  nor  eareheardy  nor  hath  entred  in- 
to the  heart  of  man  y  as  the  Apoftle  ipeaks  in  i  Cor. 
2,  9.  )  nor  is  the  hfe  of  faith  meanem  regard  of  him 
from  whom  we  receive,for  in  that  refpe^  it  is  a  liv- 
ing at  the  wel  head,  it  is  the  ferviceof  a  King.     I 
kjiova  faith  Paul  vphom  I  have  trufted^  2.  Tim.  1.12 
One  that  is  able.     Nor  thirdly  is  the  life  of  faith  in 
its  felf,  fimply  confidered  meane.     For  the  hap- 
pinefs  of  a  creature  doth  lie  in  its  dependance  upon 
God,  even  as  the  being  of  the  ftreame  lyes  in  the 
flowingof  the  water  from  the  fountam. 


CHAP.' 


JtiMi 


-iT..f>iE^-S 


and  (I(e€eiving  Chrifiy   is  Belie^ving.     155 


CHAP.   XIX. 

^orxf  the  life  of^aitbiffaid  to  he  mean.  Firft.  If 
compared  with  any  other  k}nd  of  living  wel:  1  as 
*  Comparedwith  the  life  (jf  Adam  in  innoeency.  2. 
Compared  with  the  lifeof  Qlory*  Secondly^  If 
compared  with  any  otb^r  ^nd  of  living  by  ^aitlM 
An  Obje^ion  anfjvered* 

But  compare  the  life  of  faith  with  any  other  kind 
of  living  wel.  Or  compare  it. 

2  With  any  other  kind  of  living  by  faith  then 
this^  and  fo  it  IS  exceeding  meane.  1  ihal  open  thefe 
alittle  to  you. 

Firft,  It  is  meane  compared  with  any  other  kind 
of  living  wel. 

I  As  compare  with  it  the  life  of  Adam  in  inno- 
cency,  andfois  the  life  of  faith  meane.  Becaufe 
al  that  Adam  did  receive,  he  received  it  by  way  of 
Juftice  :  Here  what  you  do  receive  is  by  way  of  al- 
raes.  Adam  (hould  have  received  for  his  W9rk : 
and  here  we  receive  meerly  for  good  wil, 

2.  Compare  this  life  of  faith  with  the  life  of 
Glory,  which  the  Saints  live  in  heaven,  and  which 
the  Saints  Ihal :  and  fo  the  Apoftle  faith  in  i.  Cor. 
13.  13.  That  faith  pal  ceafe  ai  an  imperfeUion. 

Secondly,  Yea  compare  this  life  of  faith  with  a- 
ny  other  kind  oi  living  by  faith,  and  it  is  the  mea- 
neftofal.  firft  There  is  a  living  upon  God  by 
iB,ithforpreiervation.and  Secondly  a  living  upon 
Go^^by  faith  for  Juftiiication  and  pardon. 

For  perferva^ion.      The  moft  perfeft   of  the 
creatures  do  live  upon  God.    It  implies  a  contra- 
diditiori  that  they  fhould  be  without  their  depen- 
dence upon  him.    For  in  him  we  live  and  move  and 
'^ave  our  being,  ; 

But 


Faith,  or  Belie^in^  is  fs.ccei<viyig  n^yijl . 


but  the  life  of  faith  for  Juftification  and  pardon 
that  now  fuppofeth  guile,  yea  it  fuppofeth  weak- 
nefs.  Guilt  :  for  where  there  is  no  offence,  there 
needs  no  pardon  nor  forgivenefs.  And  it  fuppoleth 
weaknels,  as  not  being  able  to  keep  our  f elves  in 
the  love  of  God  by  any  thing  that  we  are  able  tS 
do. 

^There  are  two  things  which  do  mainly  make  the 
life  of  faith  ro  be  meane. 

1.  Becaufe  its  a  life  of  depeudancee  A  man 
livesnot  of  himfelf,  nor  on  his  own,  but  he  lives 
upon  another.  He  eates  not  his  own  bread  (  as  I 
may  fo  fpeak  )nor  wears  his  owa  cloaths^buc  what 
is  given  him.     And  nor  only  fo^  Lut. 

2.  In  the  fecond  place.  A  man  receives  not  on- 
ly by  faith,but  from  hand  to  mouch.  Suppofe  al  a 
man  had  was  given  him,  but  he  did  receive  it  ac 
once,  and  fo  became  mafter  of  it  himfelf  for  his 
ufe  and  difpofe  of  it,  then  there  v/ere  fome  honour  i 
in  it  you  loiow.  The  Prodigal  you  know  prays 
that  he  may  live  no  longer  at  "his  fathers  hand,  buc 

j  that  he  may  have  his  portion,  and  live  like  a  man 
1  of  honor  upon  his  own.  But  through  faith  we  re*- 
ceiveno  more  then  we  have  need  of,  and  we  have 
no  more  then  we  need.  We  are  fain  to  go  to  God 
for  every  penny  and  morfel.  The  life  of  faith  is 
often  feen  in  prayer..  It  is  al  one,  as  I  often  fhewed 
y Oil  in  the  fcripture  for  a  man  to  beleeve  upon  God 
and  for  a  man  to  pray  to  God,  and  for  a  man  ro 
liveupon  begging,  and  to  have  no  more  then  every- 
day he  can  ger  as  an  alms,  or  as  a  favor.  That  is 
jfuchakindoflifeastakes  away  al  glory,  and  al 
confidence  in  a  mans  {elf. 


Objeft,  Bur  you  wil  fay  unto  meyThat  this  is  e- 
nou^  to  discourage  a,  mm  from  any  way  lool{ing  after  ' 
that  life  of  faiths  becaufe  it  isfo  meane  y 


^d  ^ctjVjn^  Chrijl^  isBelieafln^.        1 37 


Anfw.  I  anfwer  to  that  in  a  word.  That  there 
is  no  reafon  it  ftiould  dilcourage.  For  it  is  better 
for  us  a  great  deal  con fidering  what  we  are  coliave 
in  this  way,  then  any  other.     For 

^ir  ft,  God  wil  look  better  to  us,  then  we  can 
look  to  our  felves.  As  a  bird  in  the  Cage  is  more 
tendered,  and  better  provided  for  then  ftie  could 
be  if  fhe  had  her  liberty  iu  the  wild  walte  flying  up 
and  down  in  the  vaft  wildernefs.  We  live  upon 
Godj  but  we  live  upon  one  that  is  bountiful,  and 
liberal,  and  one  that  ha ch  enough^  and  one  that 
relinks  nothing  too  much  to  give  to  us.  Were  our 
eftate  in  our  own  iiands,  we  would  quickly  fpcndic 
or  ingage  and  morgage  it,  and  bring  our  ielves  un- 
der wrath,  which  now  the  Lord  prevents.  Such  a 
kind  of  living  upon  God  by  faith  is  exceeding  Glo- 
rious unto  God.  For  upon  this  account  he  hath 
Glory,  that  he  doth  prov -de  for  us  al  things  that  do 
belong  unto  life  andGcdlinefs.   Yea. 

Secondly,  There  is  a  great  deal  of  fweetnefs  in 
this  life.  Asa  bit  (you  know)  from  a  Princes 
hand  at  his  tabic,  hath  more  fweetiiefs  Tn  it  th^n  a 
whole  d  fh.  ^hat  ever  provifion  we  could  niake 
foroiv  l^lves,  could  nor  carry  chat  refrefhing  no 
the  hv-aTC,  wh  chchc  leaft  nhing  doth  which  we  re- 
ceive from  God. by  ehrift  through  faith.  For  it 
carrys  th  s  wtth  it,  The  love  of  God  in  Chrifl:,  the 
favor  and  loving  kindnefs  of  God:  his  ?vvifdora, 
which  cuts  out  this  portion  for  me,  who  knows 
what  is  better  for  us  then  we  can  chofe  for  our 
felves. 

Laftly  to  fay  no  m.ore.  Though  the  life  of  faith 
be  nveanc  ?n  it  felf,  yet  this  fhould  eri courage  to.it,' 
becaufe  it  is  fo  meane,  therefore  pride  i«  hid  from 
your^yes.  There  is  nothing  that  hinders  a  man 
more  from  receiving  from  God,  then  pride  doth. 
Jam.  4. 6.  Ve^ives^race  toibe  bumbky  but  he  refijis 
!_-^  ■■'  '    '  ^ V    ■  the 


o  8     Falth^  or  'Belienj'm^  is  receiving  Chrtjl^ 


TV 


1 


vtbe  proud.     There  is  nothing  more  burdcnfom  to  a 
jBelefever  than  pride  of  heart  is.    Pride  of  heart  is 
untotheSoulof  a  Beleever,  like  the  fwelling  of  a 
Joynt  which  puts  to  extreara  pain.     Saich  the  Soul 
initfelf,  Ihavenptliing,  and  can  do  nothing,  4nd 
am  nothing,  and  yet  nocwithftandmg  1  am  lifted  up 
asif  I  wanted  in  no  kind.     As  you  know  it  is  faid 
concerning  the  Church  of  L^i^<iice^.     To  be  poor,! 
and  yet  proud:  To  borrow,  and  yet  to  carry  it  as ! 
if  we  were  beholden  to  none,  is  as  great  wickednefs  | 
as  poffibly  can  be  before  the  Lord.     Beciufe  all 
this  is  hindredby  Faith,  therefore  it  is  a  great  en- 
couragement to  the  Life  of  Faith,  though  jic  be  a 
mean  Life  in  coraparifon. 


CHAP.     XX. 

Application.  The  ^eafon  iwhy  beleever f  are 
'  tempted  to  ^ride.  Where  there  if  true  ^aith, 
there  is  humility  of  Spirit :  And  that  it  manife- 
fied  in  four  Particulars,  i  In^odejiy*  2  In  a 
Senfeof  its  own  Condition  hef ore  (j race >  3  In 
an  ach^ovokdgment  of  all  that  is  in  a  man  to  he 
from  Qod>  4  In  making  a  man  wary  and  faith- 
'      ful  in  the  ufe  ofvpbat  he  hath  received, 

USE 


ALL  that  I  ihall  fay  by  way  of  life  (  and  fo 
pafs  on  unto  the  next)  is  this: 
Firlt,  You  may  from  hence  fee  the  Reafon  why, 
Beleevers  are  fo  much  tempted  unto  Pride :   unto 
Pride  in  thinking  of  chemfclves  otherwifc  than  is 
meet,  as  the  Apoftlefpeaks :  unto  Pride  in  negle- 


^<MBaMMM>«a 


and  Keceiving  ChriB^  U  Believing.         i  ^  p 


1 


ding  good  works,  as  neceffary  unco  chc  attaining 
and  perfeft^ing  of  Eternal  Life.  As  fome  that  are 
well  born  and  dcifcended,  cannot  endure  to  fal  unto 
mean  imployment.  Sp  doch  the  Devil  labor  to 
pu{  it  into  the  hearts  of  Beleevers,  that  they  need 
not  be fo  carefuUn Duty,  norfoftric^  andexadin 
the  performance  of  the  Law,  for  they  are  the  Sons 
of  God,  aadbornruncoEternalLife  as  their  Inhe-' 
r  icance.  -  Now  the  Reafon  why  the  Devil  doth  la- 
bor to  (lir  the  Saints  to  this,  is,  Becaufe  that  Pride 
is  the  molt  contrary  unco  the  Life  of  Faith,,  and 
the  condition  we  are  put  into  through  beleeving. 
For  to  fee  (  as  1  faid  now  )  a  Beggar  Proud,  or  a 
Servant  Reign ;  toleean  ilms  man  (whoiscloa- 
thed  of  meer  Mercy)  to  jet  and  ftrut  as  if  he  were 
^loathed  in  Gold  of  his  own,  is  the  moftuncomly 
Oghtin  the  World.  And  fo  uncomly  do  we  be- 
have our  felvcs  in  the  ligh*  of  God>  when  (becaufe 
of  th^  ftarc  we  are  in  J  we  grow  proud.  For  what 
have  you  ro  be  proud  of  ?  i-  or  chere  is  nothing  that 
you  have,  but  what  you  have  received. 

And  again.  Hence  ir  dorh  app'  ar  thac  where 
ever  there  is  true  Faith,  there  wil  be  humblenels  of 
Spirit ,  For  the  Spiric  is  fuiced  to  the  condition  and 
life  which  Fairh  brings  in  from  Chrift.  but  it  emp- 
ties the  Soul  of  it  felf,  according  as  ic  doth  bring  in. 
So  much  a  meaner  opinion  a  mart  grows  into  of 
himfelf,  as  he  grows  more  inro  the  enjoyment  of 
Chri/t.  There  is  this  temper  of  heart  in  a  Beleever, 
that  as  he  rejoyceth  in  this>  that  he  hath  n  uch  in 
Gods  hands  to  receive,  fo  alfo  he  doch  walk  hum- 
bly. As  the  Apoftle  fpeaks  in  ^hiU  2.  i2i  igi  He 
vporkj  out  his  Salvation  with  fear  and  trembling : 
Why  >  becaufe  it  is  Qod  that  r<?orh^th  in  him  both  to 
will  and  to  do.  And,  if  a  mian  would  make  a  Judg- 
ment of  hirafelf  whether  he  be  in  the  Faith  or  not, 
if  he  would  difcern  whecher  he  hath  received  jefus 

V  2  Chtift 


\ 


I  Ao        Faith, or  helee<vtngy  is  ^cei^ing  Chriji; 


\  Chrift  unto  the  Salvation  of  his  Soul  or  not,  he 
I  may  know  it  by  this  as^foon  as  by  any  things  Doth 
1  thy  Spirit  grow  more  hwrnBle?'  Art  thdaniore  vile 
1  in  thy  own  eyes?   Se  eft  thou  lefs  worth,  riay,  no 
worth  in  thy  leif  >  Doth  the  manifeftation  or  com*- 
municacion  of  Grace  from  Chrift,  make  thee  to  ab- 
hor and  loath  thy  felf  ?    But  I  fhall  fpeaka  little 
more  to  this  particular  by  fh^wing  y  t)uy   '     ^^    • 
^^.I  hat  where  evec  indeed  there  is^  true  Faith,  there 
is  humble nefs  of  lilpirit   manifefted  in  thefe  four 
Particulars.     Yhsre-  are  four   farticulars   I  fay, 
wjier<:iahumblenefs  of  Spirit  doch  aiv^aies  fhe\v  ic 
felf  >n  a.B?leever.  '  i  a  ^  "  '^•'  '-^'^^  ^    ■•  ^^  '^'^'^  -*'  ■*^''  - 
Firft.  ...In  !Yi.'>acftyi:Kbr  ^trri^tyi  '  ^Kot  "kfluming 
unco  ks  felf  the  doing  61  any  ching.-cr  Leing'the  mo- 
tive unro  '  rod,  cr  the  ^.*?afon  why  C;!od  fhoiild  do 
any  th'r.gLO  him^     I'lpt  Unto  Jis-^  0  Lord,  iifst  itnto 
Tys  y  hnt  to  >tljy  -^xiams  bi  the  praipy'  b  the  ^voyde  of 
Faith  according,  rothat  cf  th;:;Pfaiinift,  Tfalu^^j, 
I  livs:  C  faidi  'yaul ) ^  yet  ricn  1,  but  Chriji  that'lwetfj 
inme^  Gal.  2  20,      I  have  done  more  than  they  aUy 
yet  not -y  bratbeQraa  ofCjodinmey  i  Cor.  15.  10. 
Andasthe  Pfalmiftfaichin  another  cafe.  We  got 
not  the  ViUory  by  our  own  firength  andfword,  but 
it  vpof  thy  hand  and  power  that  gcfce  m  the  ViBo- 
ry,    T//x/.  44.  3.     So  the  Soul  faith.  That  it  is  not 
its  praying  or  hearing,  or  any  thing  whereby  it 
doth  attain  unto  any  favor  with  God,  or  any  de- 
gree of -Grace,  but  only  becaufe  the  Lord  fo  plea- 
feth.;  As  there  can  be  no  reafon  given  why  the  Rain 
fhould  faU  upon  one  ground,  and  not  upon  anorher, 
but  only  becaufe  the  Lord  Reigns    and  Rules  in 
Heaven.     So  there  can  be  no  reafon  given  (faith 
the  Soul)  why  I  that  am  a  barren  defert,  fhould 
iaalvc  any  life  rained  on  me,  but  only  becaufe  it 
fecms  good  unto  him.     That  is  the  firft  thing. 

Secondly, 


and  ^cei  ping  Chriji,  is  Beliem^ing.        i^  i 


I 


Secondly,  The  humblenefs  of  Faith  fhews  it  felf 
in  a  fenfe  and  apprehenfion  of  that  condition 
which  a  naan  was  in,  before  he  did  receive  Grace, 
As  a  man  unto  whom  aprofperous  eftace  is  fandti- 
tted,  he  remembers  his  poor  eft  ate  and  low  condi- 
tion. So  doth  a  man  now  ('that  hath  received  by 
Faith  from  Chrift  )  remember  what  Hate  he  was  in 
when  Chrift  firft  came  and  gave  him  fomwhat,  and 
beftowed  himfelf  upon  him.  Here  the  Apoftle 
CP^^/Zfpeakingofit>  in  i  Tinu  i.  19.  I  pposa^laf- 
phemer^  and  mjurtom,anda  ^erfecutory  and  the  chief 
ofallfmners.  And  ^pb.  2.  3.  JVe  were  by  ISlature 
^thatis,  we  that  are  now  quickned,  and  who  are 
now  raifcd  up  together  with  Jefus  Chriit  )  Chil- 
dren of  Wrath  as  vpell  as  others ^  and  under  the  Prince 
of  the  Airy  even  the  Devil,  who  Pvuleth  in  the 
hearts  of  fuch  Children  of  dif obedience  as  we  were. 
And  therefore  upon  all  occafions  you  know  he  is 
up  with  his  converfion,  telling  what  an  ill  courfe 
he  was  in  -,  and  what  wickednefs  he  was  praftifmg 
when  the  Lord  lighted  on  him^  as  you  may  fee  in 
divers  places  in  the  ABs.  It  is  true  indeed;^  that 
there  is  a  paflionate  fenfe  of  a  mans  mifery,  which 
doth  ceafe  wlien  a  man  hath  received  mercy  ;  that 
is,  a  man  cannot  fo  mourn:,  nor  a  man  cannot  fo 
weep  and  lament  as  he  did  do  •,  yer  there  is  an  un- 
derftanding  fenfe.  A  fenfe  that  lies  upon  the  heart 
as  fure,  though  it  works  not  after  the  famewa^^-, 
and  as  cleer,  though  it  harh  not  the  felf  fame  pafli- 
ons  that  were  before.  Though  the  wound  be  hea- 
led, yet  there  is  a  fear  that  puts  in  mind.  And 
though  the  Lord  hath  been  pleafed  to  rake  away 
the  danger,  yertheSoul  cannot  but  ftand  and  won- 
der at  that  condition  wherein  it  was  when  the  Lord 
delivered  it.     That  is  the  Second. 

Thirdly,  The  humblenefs  which  Faith  works  in 
the  heart  of  a  man,  is  this  ^  The  acknowledgment 

and 


A  2     Faith  y  or  Belien^ing  is  ^icewing  Chrift ; 


\  and  owning  ofalthatisin  a  man  unco  God.  As  we 
I  are  wont  co  vrrice  in  the  Books  chat  are  civcn  us. 
The  Qift  offuch  a  ^riendy  or  fucb  a  friend.  Or  as 
Jacob  i^vd^  he  came  over  chat  Brook  wich  a  ftaff  ia 
hishand,  andnow  hch^dfo  n  any  bands,  But  the 
Lord  hach  given  rhera  co  him.  Behold  1  and 
che  Children  which  the  Lord  hach  given  me. 
Or  as  Jacob  faid  ac  another  time  when  his  facher 
asked  him  how  he  came  by  Venifonfo  foon,  faid 
he.  The  Lord  broughc  ic  co  hand.  So  che  Soul  ac- 
knowledgeth  whatever  he  harh  received  to  be  of 
meerGiace.  2  Cor.  5.  5.  He  thathathwrou^tus 
hereunto  is  Qody  p^ho  hatfy  alfo  gi^'cn  unto  us  d?e  Spi^ 
rit.  Mark  the  word  :  We  arc  wroughc  hcreunco. 
That  is,  as  if  he  ihould  have  f.ad,  it  there  had  noc 
been  more  done  by  another  than  was  by  our  felves, 
if  we  had  been  lefc  co  do  for  our  ielves,  we  had  ne- 
ver come  CO  chis  ftate  of  Grace  wherein  we  are :  We 
v/ere  but  like  Clay,  and  He  faihioned  us  inco  this 
Mould.  He,  Who  is  that?  Even  God.  He  thac 
hath  wroughc  us  hereunto  is  God^  thac  is,  Infinice 
Power,  and  Wifdom  wasimployed  in  chofechings, 
and  no  lefs  would  have  done  che  thing.  And  fo  the 
Apoftlc  fairh,  i  Cor,  2. 1 2.  it  is  given  to  us,  to  know 
the  things  that  are  freely  given  us  of  God.  Ask  a 
Beleever  how  it  came  co  pafs  when  he  and  others 
face  under  che  fame  minirfry,  and  in  che  fame  fcac, 
and  it  may  be  had  che  fame  conviiSions,  chac  one 
turned  his  back  upon  God,  and  che  other  came  in  •, 
chat  one  held  up  weapons  of  rebellion  againft  God, 
and  the  other  laid  them  down.  Or  thus  j  Thac  che 
one  is  more  wrought  upon,  and  che  other  is  lefs  ; 
that  the  one  hath  perfect  Peace,  and  the  other  ftand 
dilputine:,  being  hlled  with  fears,  and  jealoufies, 
and  fufpitions.  The  Soul  will  anfwer  that  ic  was 
not  for  any  thing  that  1  did  more  than  any  other,  it 
was  not  becaufe  I  was  better  than  another,  but  be- 


/ 


caufe 


and  ^cei^ing  Chrijl,  is  Relieving.       145 


caufe  the  Lord  put  forth  his  Power  upon  me,  and 
hath  more  eiFeaually  called  and  wrought  in  me, 
than  he  hath  been  plcafed  to  do  upon  others.  That 
is  the  Third  Thing. 

•Fourthly,  The  Humblenefs  which  Faith  works 
in  the  Soul,  is  this,  that  it  makes  a  man  to  be  mar- 
Veloufly  wary  and  faithful  in  the  ufe  of  all  that 
which  he  hath  received  by  beleeving.  If  he  hath 
gotten  peace,  he  keeps  it  warily  and  charily.  If  he 
hath  gotten  Grace,  he  maintains  it  watchfully  :  and 
he  is  faithful,  not  becaufc  he  doth  not  look  upon 
himfelf  as  a  Lord  over  it,  but  he  looks  upon  ic  as  a 
Gift  meerly  given  him.  If  a  man  (you  know)  hath 
any  gift  given  him  by  a  Friend,  though  ic  be  very 
ufcful,  yet  he  is  very  chary  of  the  ufe  of  it,  and  will 
not  ufe  it  but  upon  great  occaftons.  There  is  you 
know,  a  great  deal  of  difference  between  a  mans  re- 
ceiving his  life  by  Grace,  and  pardon  from  the 
Prince  ;  and  a  mans  receiving  his  life  upon  rearms 
of  Juftice:  He  that  hath  his  life  upon  Pardon,  is 
afraidif  he  ever  comes  again  within  the  breach  of 
the  Law  any  more  ;  Whereas  he  that  hath  hi»  life 
iipon  Juftice,  thinks  not  of  any  fuch  danger,  nor  of 
any  fuch  evil  that  he  needs  to  beware  of.  So  much 
carefulnef s,fo  much  Wifdora  and  Warinefs  as  there 
is  in  the  Soul  to  ufe  what  it  hath  received,  fo  muck 
doth  it  argue  Faith  in  a  man. 


CHAP. 


44     P^ith,  or  ^elk<ving  is  ^cei'ving  Chrift  • 

GHAP-     XXL 

c 

^eceimng  denotes  tahjn^  a  thiyigwith  joy  and^lad" 
nefr  ofheart  ;  andfe  Vaith  is  rtmmn^*  An 
Obje^>  anftvered^ 

Faich  is  called  receiving,becaufe  the  fpul  that  doth 
bekeve^doth  bcleeve  willingly  and  cheerefully. 
Receiving  in  the  fcripcure  is  ufedfor  fuch  enter- 
tainment as   freinds  give  one  unco  another.     Or 
guefts  or  ilrangers  have  of  their  freinds ,As  in  ^atb. 
lo.   14.  And  Luk^iZo,  10.  Chrift  fends  his  difciples 
abroad  without  any  thing  to  live  upoHjand  faith  // 
they  vptlrecewe them,  that  is^if  they  wil  be  glad  of 
the  Gofpel  at  fuch  a  charge,  and  at  rhe  coft  they 
nauftbeat.  In  Hcb.   13.  2.  ^enot  forgetful  to  en- 
tertain ftrangerSyf  or  in  jb  de>iw^  f  faith  he  ^fomehave 
recei'ved  Angels.     As  it  is  in  that  place  of  theGof- 
pely  ^atb.  10.  41,    *He  that  recnwes  a  Prophet  in 
the  name  of  a  Vrrphety  that  is,  that  makes  him  wel- 
come as  the  Meffenger  of  God.     In  the  third  Epift. 
of  John  and  verf.  9.     Diotrephcs  that  lo^es  ihe 
prebeminency   recewed  us    not    nor  would    ha^e 
fuffered  the  Saints  to  receive  us.     As  the  Text  tells 
us  in  the  Book  of  Genefis,  thit  Abraham  ftoodac 
the  door  of  the  Tent  that  he  might  entenain  ftrau- 
gcrs  thatpaffcd    by.     And  Stephen  faw  Chrift  in 
Heaven5and  therefore  ufed  the  word  of  the  Text, 
Lord  Jefuf  Receive  my  fpirit.     AHs^   7.  59.  My 
meaning  is  this,  Though  1  cannot  look  upon  Hea- 
ven, as  my  own  houfe  and  home  j  Though  I  be  a 
ftrangerand  cannot  demand  the  glory  thereof  as 
due  unto  me,  yet  receive  me  kindly,  Bid  me  be  of/ 
good  cheer,  and  give  me  what  is  laid  up  in  ftorel 
\  there  J 


and  ^cel^'mgChriJly  is  ^eleerutng.      |^ - 

there*  Alchis  Ihavefpokencoftiewthacchis  word 
(  Pvcceivirig  )  is  proper  to  a  kindly  enCerrainmenc. 
Now  faith  is  fuch  a  kind  of  receiving  and  entcrcam- 
ing  Jefus  Chrift  in f on\e nieafure.Ifay  in  fome  mea« 
fmie.  As  Jefus  ChrifJ:  doch  receive  the  foul  into  Hea- 
ven fo  doth  the  foul  receive  JefusChtift  into  it*  by 
beleeving.  That  felf  fame  love  which  Chrift  (hews, 
that  kindnefs  which  he  exprell'cch  to  the  foul  in  tn- 
certaining  ic  intoGloryithac  in  fome  meafure  doth 
the  foul  exprefs  in  its  laying  hold  upon  Jelus  chrift. 
It  isfaidinl^j^c?,iy.5.  (S.lfKacChrift.badhiniftlf  to 
Zacbeifs  his  houfc  to  dinner  :  ^acheus  come  dovon, 
and  maf{e  baflyfor  this  day  1  mu^  abide  at  thyhoufe : 
tApd  Zachcus  came  downi  ^  made  haft  &  received  him 
joy  fully. Thus  is  icin  effectual  calling^in  convcrfion. 
Chrift  comes  unto  a  foul  and  faith,  Turneunto  me 
^  live:^eleenje  i9*youfl)al  he  faiedyxvhy  vpilyou  dye  in 
tbevpay  vphereinyou  arei^  Though  there  be  norhing 
belong  unto  you  but  fhtme  and  confufion  of  face  for 
ever,  yet  by,  asd  in  me  you  fhal  find  happinefs. 
As  Chrift  doch  iirft  offer  unto  the  foulhimfelf,  So 
doth  the  foul  receive  this  offer  of  Jefus  Chrift.  'In 
AHSy  8.  37.  Though  that  the  Eunuch  was  but  a 
young  convert  yet  notwithftanding  of  hira,  as  of  a 
young  convert,  Philip  requires  he  ihould  beleeve 
with  al  his  heart.  If  thou  beleenjefl  with  at  thy  heart. 
Al  the  heart,  is  not  there  taken  extenfively  or  gra- 
dually, that  is  alone  with  perfeftion.  As  it  is  in 
the  Conamandement,  Thou fijalt  love  the  Lordivjty 
al  thy  hearty  chat  is  love  him,  and  love  nothing  elfe. 
But  al  the  heart  thcre^  is  oppofed  unto  a  divided, 
heart,,  andunto  an  unwilling  fpir  it.  If  thoubelie-i 
veA  withal  thy  heart,  that  is,  if  thou  be  glaM'pf ; 
Jefus  Chrift  to  undertake  for  thee:  If  thou  dbft  wil- 
lingly give  up  thy  felf  unto  hin\  for  falvation.  I  fay 
there  is  a  great  deal  of  difference  between  a  mans 
doing  of  a  thing  willingly,  and  doing  a  thing  eledit- 
>ely  and  out  of  choice, 

X  A  thing 


ii' 


•    *- 


,    -  ■  Ml     ■  I    ■  -"■■  _i I  ■ ■    -  -    r  —  1-  -    n     -  ri    ■  I  ■    _     j  

46  F^ir/?,  or  ^elee^ing^  is  ^cei^v'tng  Cbrijt ^ 


A  thing  is  faid  to  be  done  Willingly,  when  it  is 
done  out  of  a  principle  fuitable  to  it,  though  that  in 
the  doing  of  ic  there  be  no  thought  of  taking  con- 
tentment or  plcafure  in  it.  As  a  man  fins  willing- 
ly, when  the  corruption  that  is  in  his  heart  doth 
break  into  aft.        As  for  example, 

Amanthat  hatha  prophane  and  wicked  fpirit, 
he  fwearcs  willingly,  though  he  doth  not  think  of 
fwearing  when  he  doth  it.  So  al  aftual  corruptions 
arc  voluncary5though  that  we  do  not  contider^>^hat 
we  do.  As  the  wile  n\an  fpeaks,  that  they  know 
not  that  they  do  evil,  becaui'e  it  comes  from  a  cor- 
rupt heart  within.  To  do  a  thing  voluntarily  and 
willingly,  it  is  enough  that  a  man  doth  ft  of  him- 
felf,  moved  thereunto  of  his  own  difPQGtipnand 
quality  of  mind. 

A  thing  is  faid  to  be  done  eledively  ot  by  choi(;c 
when  a  man  (  having  weighed  arguments  on  boch 
Odes  )  doth  choofe  one  rather  then  another  :  He 
puts  a  difference  between  the  reafons  that  are  ur- 
ged on  cither  p^rt,  and  choofeth  to  follow  one  be- 
fore  the  other.  InHeb*  11.  25.  26.  Mofes  if  faid. 
t0  choofe  affli^ions  voith  the  people  of  (jod^  becaufe  be  \ 
judged  or  ejieemed^  faith  the  Text.  Doing  things 
out  of  choice  is  a  manner  of  doing  things  willingly, 
and  the  higheftfort  of  fo  doing.  And  So  there  is  a 
difference  between  a  mans  beleeving  willingly  and 
cheercfuUy,  and  a  n  ans  bcleeving  eledfively, 
and  out  of  choice.  Amanbeleeves  willingly  when 
he  is  carr-ed  unto  Tefus  'whrift  by  the  fpirit  of  faith 
ina  fenfe.of  his  own  hothlngnefs,  and  a  knowledg 
of  the  tendernefs  and  fuf&ciency  that  is  in  Jefus 
thrift  to  fave  him,  A  man  bcleevcs  out  of  choice, 
whenhe  choofcch  rather  to  adventure  his  foul  wi 
that  way  of  beleeving  upon  Chrifi,  then  in  any  o- 
thcr  courfe.  As.for  example.  Conceive  you  a 
man  like  him  that  came  to  our  Lord  'cfus  'thrift 
willingto  do  any  thing  to  obtain  eternall  life:  1 
)  Attd 


■ 

/ 


.1 — — — ■* — —  -*  ■ — ■■■    ■■    '  ' ■ — «» = —  — 

and  Qlecei'ving  Qhrtfiy  ^  helk^ing.       1 47 


And  as  a  meanes  thereunto,  there  is  advice  given 
him  to  repent  of  what  he  hath  done,  and  to  mor- 
tify his  lulls,  that  heihouldtakeupthepraftife  of 
aldutyes  and  ordinances,  heare  much,  and  pray 
often,  and  deny  hinifelf  opportunities  of  fin,  and 
give  that  which  he  hach  unto  c he  poor  ^  And  al  this 
advice  is  urged  upon  him  witkaithat  can  be  faid 
from  the  fcripture  and  reafon,  that  if  he  doth  thus 
helhalbefaved:  Butheisalfo  advifed  to  beleeve 
upon  Jefus  Chrift  who  Juitifies  the  ungodly,  who 
cures  a  nian  for  nothing,  who  faves  them  that  ard 
not  able  to  returnc  him  any  thing  agam  fuitable  to 
what  they  receive  from  him,  And  he  choofeth  this 
way  of  faith  rather  then  that  other  way.  This  npW 
is  a  beleeving  out  of  choice  :  when.  I  fay  al  other 
wayes  are  laid  before  a  man  for  falvation  lix  their 
grcacefl"  probability,  and  yet  a  man  can  fee  faith  to 
be  the  beit  wayjand  can  anfwer  fhc  reafons  that  are 
brought  to  the  contrary. 

Unto  this  elcftion  faith  wil  grow  in  time  and  hy 
experience.  So  that  it  can  fay.  Whom  ba^oel  in 
heaven  but  tbee,  and  1  have  none  on  earth  in  compa- 
rifonof  thee.  VfaU  73.  25.  Therefore  it  is  com- 
pared to  a  Marriage,which  cannot  be  without  union 
10  Chrift,  and  wiilingnelsl  to  be- fo. A  woman  after 
Marriage  comes  to  fay  iffhe  were  uhmarticd  again, 
fhe  would  have  none  but  him,  for  when  the  foul 
hath  hadfome  experiences  of  God,  if  fo  be  that  al 
the  delights  and  pleafures  that  are  in  fin,  nay  that 
arc  in  holinefs,  were  fet  before  ic,it  woltild  choofe 
rather  to  live  upon  Jefus  Chrift  then  that  "Vvay,  As* 
thegoodmanfaidwhen  he  faw  ^^-pi/i  come  hoine 
let  him  take  al,  now  the  Lord  my  King  is  fafe.  So 
the  foul  can  fay,I  have  enough  in  hira,though  I  have 
nothing  elfe,  and  let  al  other  things  be  what  they 
wil,  yet  through  him  I  fhal  ftand. 

But  at  the  firft,  the  Aa:offaith  is  only  willing,  i 

X  2  fuppofe 


( 


1  ^8     Fatthy  or  Belte^jm^  is  ^cei^oin^  Chriji  • 

luppofe.     And  c  here  fore  you  fhal  find  belcevers  to 
be  alwayes    defcribed   thac    way.     Johriy  8.  56. 
Abrahani/iuiv  my  day  afarre  of*     He  law  it  by  faith. 
1  hac  is  the  fpirkual  opcick,  wiiich  makes  things 
far  re  of,  to  be  neere.     lia^aiv  my  day  afarre  offaSid 
vQOfglad.     As  a  man  that  fees  the  ftioare  many  Lea- 
gues offat  Sea,  where  the  fhoare  looks  like  a  cloud 
une  would  have  thought  it  would  have  made  the 
heart  of  i/4tr^^^<^m  fad,  that  the  day  of  Chrift   was 
fo  farr  off.For  hope  that  is  deferred,  is  the  breaking 
of  the  heart  faith  Solomon.     What  joy  (  do  you 
think  )  would  the  day  of  Chrift  have  been,  had  it 
come  upon  Abrabamy  who  when  he  faw  the  break- 
ing of  it  fo  many  thoufand  ycares  oif,   wasjfiUed 
with  Joy.     But  where  ever  there  is  a  fight  of  Chrift 
there  is  joy  and  gladnefs.     That  I  bring    it  for. 
Though  it  be  at  never  fo  great  a  diftance,  and  ne- 
ver fo  weak  a  fight.     When  the  power  of  the  Lord 
jefus  Chrift  doth  prevaile,  it  makes  his  people  wil- 
ling.    As  it  is  in  VfaU  1 10.  3.  Therefore    the  A- 
poftle  faith,  that  with  the  mouth  a  man  doth  con- 
f efs,.  hut  tx>ith  the  heart  a  man  doth  beleea^e  uyite  Sal' 
njation*    ^om.  10.  10,    With  th«  heart.     A?  we 
ufe  to  fay,  I  am  glad  of  it    with  al  my  heart.     Or 
you  have  my  heart.     So  now  doth  the  foul  fay  un^j 
to  Jefus  Chrift  in  beleeving.     He  is  taken  with  the ; 
obje^  of  faith,  and  is  rejoyced.     So  it  is  in  ^hiL 
3.   3.  WearetheCir^umcifwriywho  rejoyce  iti  Chrifi 
Jef^Sy  andhanjuno  confidence  in  the  fleJhM^ik  it.  The 
Minifters  by  whom  the  Gofpel  is  brought  unto  men 
are  bcaijtiftil  unto  beleevers,  %om.  lO,  1$.  ^ow 
beautiful  are  the  feet  of  them  that  bring  glad  tidings. 
His  meaning  is,As  beauty  wins  &  takes  affeftions,fo 
arc  our  a ffcftion?  carried  ftrongly  unto  thofewho 
are  the  meffengers  of  good  things  by  Jefus  Chrift.If 
you  have  judged  me  faithful  (faid  Lydiaythen  come 
'into  my  houfe.Andif  you  be  worthy  (faid  our  Lord  \ 

though  j 


and  ^cei^ing  Chriji  is  Belienjing        1 49 


.  though  you  have  no  cloaths  on  your  back,  nor  pen- 
'  ny  in  your  purfe,  yet  you  wil  be  welcome  to  chem. 

•  And  the  word  of  Faith  which  is  the  mflrument  of 
!  Faith,  that  is  now  received  alfo  by  a  Beleever, 

j  ^atth.  1 5. 44)  fS J  4<5.     The  kingdom  of  Godis  like 

ia^ianthat  found  a  Treafure  in  the  field,  and  he 

;  went  and  fold  all  that  he  might  be  partaker  of  it. 

I'Every  aft  of  Faith,  it  is  done  with  joy  and  delight. 

i  Therefore  Faith  (in  the  general!)  is  faid  to  work- 

I  by  love,  and  to  be  unfeigned,  i  Tim*  1.5.    Out  of 

agoodConfcience,  and  ^aith  unfeigned.     Why,  be- 

caufe  it  is  hearty,there  is  an  afFeftion,and  an  affefti- 

on  that  is  real  where  there  is  true  Faith,  i  Thef.  i. 

$.    Itou  received  the  word  of  Qod  in  much  afflrUi- 

on  vpitbjoy  of  the  'Uoly  Qhoji,     And  therefore  you. 

are  elefted  of  God. 

It  is  therefore  by  cheerfulnefs  and  rcadinefs  in 

believing,  that  true  Faith  is  diftinguifhed  m\ABf  2. 

41-  *A  nn  any  Of  gladly  receia^ed  the  word  were  bapn- 

'{ed,     ihey  gladly  received,  is  a  note  of  diftinftion 

from  the  refl  of  the  Auditory  who  received  it,  butj 

I  not  with  ;oy  and  gladnefs :  By  it  1  fay  true  Faith  is 

I  diftinguifhed  and  diftinguiAed  from  the  Faith  ihatj 

lis  in  the  Devils  ,  and  in  wicked  men,  who  are  the! 

•  Children  of  him,  and  from  that  which  doth  ax  if c 
I  from,  coiiviftioh.      A  man  may  beleeve  through 
|conviftion,  as  the  Devils  do:  who  finding  fome-' 
I  thing  CO  be    true  v/hich  God  harh  fpoken;  their  ] 

own  experience  being  a  wirnefs  to  them  that  Goii' 
hath  not  failed  of  his  word,  they  do  therfore  col- 1 
left  that  what  he  hath  faid  befides,  fhal  be  brought 
to  pafs:     But  that  which  they  do  beleeve,  they 
would  not  beleeve.     There  is  the  like  Faithinthel 
Children  of  Satan.     For  as  there  is  the  fame  Grace,  f 
HI  the  head^  Chrift,  and  in  his  members,  fo  there  is  ' 
^he  fame  finfulnefs  and  evil  1  that  is  in  Sataa  frhe 
head  and  Prince  of  wicked  men  J  in  wicked  n^ea  l 

theiTileivesoJ 


.  ^ 


X  ijo      Faith^  orBeliea;ing  is  ^cei^ing  Chrijl        \ 

themfelves.      While  wicked   men  live  under  the  ( 
preaching  of  the  word  of  God,  they  come  to  be,- 
convinced  that  there  is  no  way  of  falvacion  but  byj 
Chrift,  norany  courfetbgcc  ecernall  life,  but  by 
goinp  unto  Him :  But  this  they  likfe'  not,  but  iecret- 
lywifh  that  there  were  fome  ochei^  way,  which  is 
evident  and  apparent,  becaufe  their  hearts  do  with- 
draw through  unbeliefe,  and  depirt  from  the  living 
God,  As  the  Apoftle  fpeaks  in  Heh.  3.12. 

There  is  agoing  unto  Chrlft  by  men,  as  a  man 
goes  unco  an  enemy,  and  fues  for  iome  favor  that  is 
in  his  hand  to  do  him,  which  he  can  deceive  no 
where  elfe  j  but  yet  it  troubles  him.  So  now  chey 
gouncoChrift,  but  they  had  rather  be  in  hard  and 
coftly  working.  Iffafting  and  prayer,  and  giving 
all  their  goods  to  the  poor  would  help  them,  chey 
would  rather  do  it  than  go  to  Jefus  Chrift.  As 
wicked  men  do  pray  in  afllidions,  but  it  is  beCaUfe 
they  are  driven  to  it :  fo  do  they  beleev6  in  J^fus 
Chriit,  becaufe  they  know  no  way  elfe  to  go,  or 
to  find  relief  unto  themfelves.  Hethltis  1  Be  lee- 
ver  doth  choofe  Jefus  Chrift  as  his  way:  He  doth 
choofehim  (I  fay)  as  his  way  or  ratner  thus,  he 
doth  like  that  way  and  approve  that  way. 

ObjeU.  But  you  wil  fay,  tfjis  can  he  no  fi^n,  be" 
caufe  tbofe  that  vpere  hut  temporary  and  fell  away^  did 
recewe  we  word  of  Qod  with  joy ,  in  ^ath*  1 3.  20. 

tAnJpp*  I.  But  you  muft  know  that  their  recei- 
ving was  not  of  al,but  of  fome  truths  of  the  Gofpel. 
And  Secondly  :  It  was  not  lincere.  They  received 
not  the  truth  for  the  love  of  it  (  for  then  they 
Ihould  have  been  faved  2  nef^  2.  lO.  )  but  they  re- 
\  ceived  it  out  of  love  of  their  lufts.  So  far  they  did 
I  f  cuive  the  Gofpcll  as  it  might  free  them  from  Hel, 
»  .but 


and  (l(eceivmg  Chrift^   is  ^elie^ing.     i^  i 

buc  not  as  ic  raighc fanftifie  or  cakeaviray  from rhem 
chc  love ofthisprefent World:  for  when pcrfecu- 
cion  came,  they  were  by  and  by  offended. 


CHAP.    XX 11. 

^aiih  accompanied  with  joy  and  delight :  and  thai 
I.  Jiran  Ati  of  the  Vnderftandin^.  %  •  \As  an 
A^  oftheJViU. 

Bllcnowl  fhall  come  to  fpeak  of  Faith  in  xliis 
jpoint  more  particularly,  As  it  is  a  willing  re- 
ceiving of  jefusChrift  :  a  Receiving  of  him  kindly 
and  gratefully.  And  chac  I  may  fpeak  of  it  di- 
ftinftly  toyou. 

.^TJicreis  ( you muft know)  a  love  that  is  ever 
joyned  with  Faith.  Fai^h  works  by  love :  And 
chat  love  is  fee  upon  Tcfus  Chrift  iingly  and  a- 
lone  for  his  fake.  The  heart  doch  approve  and 
like  of  its  felf  in  bcliev  ng  on  or  going  ^to  Jelus 
Chrift:  That  if  a  Believer  Could  immediately  re- 
ileft  upon  what  he.hath  done ,  when  he  hach  clofed 
^vith  Jefus  Chrift,  if  he  had  (I  fay)  areciprocall 
knowledg  of  his  aftion,  that  he  couldfayIJi,ave 
now  given  up  my  felf  to  him,  and  this  giving  up  my 
felf  to;himis  forever ,ncver  to  be  my  own  any  more: 
If  he  could  thus  refle^it  upon  himfelf,  lie  would 
blefs  t he. Lf?rdjf or  helping  him  fo  to  do.  Buc:  be- 
^fidesthis,         '  — -' 

Thereis  a  love  which  goes  alon^  with  Faith  :  A 
love  untoJefusChrift  alone,beiides  the  approbation 
of  the;  Soul  in  believing  :  As  the  Eye  delights  in 
.feeiiiiJ,  and  the  Ear  is  taken  with  found :  So  there 
lis  a  contentment  and  pleaiure  thac  the  SouUakes  in 
jFaith.  (  As  it  is  in  ^rov.  21. 15.^ )  fa  id  concerning 
^      righteoufnefs 


^5 


Faith,  or^elieVtng  is  Kecei^ingChriJi  • 


righccoufnefsinchegenerall,  Thac  ic  is  a  joy  to  a' , 
juft  man  co  do  juflice  :  So  ic  is  a  joy  to  a  good  n  an  -' 
cobekeve:  which  I  fhall  lay  open  in  divers  parti- 
culars. 

I.  Take  Faith  firft  (as  we  handled  it  hereto- 
fore) cobean  Aftof  cheUnderftanding,  anaffen-*-! 
ting  unto  the  truth  which  God  fi^caks,    chough  che, 
things  be  not  only  obfcure,  but  comrary  to  Pveafon, 
it  is  a  pleafure  now  unto  a  Beleever  to  do  fo.     To'' 
give  up  his  judgment  to  God:  To  have  his  know-i* 
ledgfrom  the  report  which  God  gives  of  things, 
and  not  from  himfelf,   or  his  own  apprchenfion.  j 
Therefore  you  fhall  find  him  to  pray  God  co  lead 
himby  hiscounfell,  till  he  brought  him  to  Glory,! 
T/aZ.  73.  24.     AndTaul  m  QaU  3.  when  he  was. 
Icalled,  he  would  not  confult  with  flefh  and  blood 
Itohear  what  they  could  fay,  but  becaufe  of  the  1 
divine  teftimony  which  he  had  received,  he  gires 
up  himfelf  unco  Jefus  Chrift,  and  unto  the  work  of 
thcMiniftry.     Hence  it  comes  to  pafs,  thac  though 
youmay  filcnceaSainc,    yet  you  cannot  convince 
him  that  he  is  in  an  error,     i  Cor.  2.  15.  The  Jpiri- 
tuall  man  judgetb  all  thing f  :  ^ut  he  himfelf  is  judged 
of  none.     As  ^athfheba  took  all  the  waies  fhe  could 
to  make  her  Son  Solomon  co  raign,  in  i  l{ings  i.  17.-* 
T^idji  thou  not  fay  that  my  Son  fhould  raign.  And 
why  is  it  notfo  ?  She  ftuck  unto  his  word,  and  took 
no  other  way.    So  dorh  Faith  take  that  way  :  Thou 
haft  faid.  Thou  haft  faid.  Thou  haft  faid.     And 
as  a  proof  of  that,  that  Faith  delights  co  take  Gods 
word  by  way  of  evidence,  rather  than  any  other, 
In*Heb.  11.  3.  it''s  faid,  ^y  ^aith  vp  e  widerjiand 
that  the  world  was  mide  of  nothing.     We  know  it  by 
reafon,  thac  the  world  was  made  of  nothing  :  But 
that  doth  not  content  a  Beleever,  But  by  Faith  we 
know  it  :  Becaufe  we  rather  judg  by  the  light  chat 
comes  from  God,  than  by  the  lighc  chat  is  in  che 

• _il^&i 


1 


tAi^ 


and  KecelVrng  Chr'tH^  is  Believing.         1^5 


things  chemfelves.  I  befeech  you  my  beloSred 
markic.  Inhumane  affairs  and  m  things  that  be- 
long unto  men,  It  is  as  great  a  weaknefs  as  can  he 
to  depend  upon  others,  to  lee  with  other  mens  eyes, 
and  not  with  a  mans  own.  To  fay  as  other  men  fay, 
anS  to  fpeak  after  them.  We  count  it  no  learning  i 
ac  all  C  neither  is  it  )  for  a  man  to  quote  Authors, 
and  CO  fay  fuch  a  maa  is  of  this  mind,  and  fuch  a 
man  is  of  that  mind.  A  man  may  be  as  ignorant  as 
the  Books  themfelves  are  wherein  thefe  things  ar^ 
recorded,  and  yet  may  have  this  kind  of  know- 
ledg.  But  though  in  humane  affairs  it  be  weaknefs 
and  folly  for  a  man  to  give  up  his  judgment,  and  to 
captivate  his  underftanding  to  v/hac  another  faith, 
yet  it  is  the  excellency  of  Faith.  And  therefore  it 
is  faid  in  John  6.  45.  that  they  are  learned  men 
who  do  hear  and  learn  of  the  Father  j  ^very  one  that 
bears  andlearnr  of  the  father  comes  unto  me.  He  is  a 
learned  man(in  the  judgment  of  God)  that  goes  by 
hear- fay.  That  Faith  is  more  to  be  efleemed  that 
is  grounded  upon  the  Scripture,  than  that  Faith 
which  is  affifted  by  difcourfeand  by  reafon.  4nd 
thereafonofit  is  this,  becaufe  that  Faith  is  only 
dependant  upon  the  teftimony  of  God.  Among 
SchoUars  and  Minifters  you  fliall  many  times 
find  a  great  deal  more  of  knowledg  than  in  others 
in  the  matter  of  divinity,  but  lefs  Faith,  Becaufe  the 
Hearers  go  only  by  the  Scripture,  and  the  Teachers 
go  by  parts  and  Books :  They  go  by  the  authority 
of  God  in  the  Scripture.  Reafon  may  be  alfiftant 
unto  Faith:  But  ic  deftroys  Faith  as  it  is  a  princi- 
ple, in  I  Cor.  2.  16.  We  have  the  mind  of  Chrifi, 
faith  the  Apoftle  :  We  havig  the  better  of  it,  be- 
caufe we  have  the  mind  of  Chrift  :  And  if  you  have 
all  the  fubtilty  and  curiofity,  and  he*'^rh,  and 
d'epthwhichnacurallundetftanding  can  reach  un- 

y  to. 


P»^  •X.—.-t.iJijimtr  ^ 


let  A         Faith, or  helee^ing,  is  ^cel^tng  Chrijl; 

I  CO,  yec  know  thac  we  are  conccnred  with  this,  that 
1  we  cake  things  barely  as  chey  are  reporced  unco  us 


I 


by  JcfusChrifl 

Now  chis  is  that  which  Belcevers  do  cheerfully. 
He  is  willing  ro  be  a  Fool,  willing  ro  have  hi^  un- 
derilanding  denied^  rhac  he  may  receive  the  tefti- 
mony  or  report  of  God,  either  concerning  his  per- 
fon,  or  concerning  Gods  good  will  concerning  him, 
or  his  duty. 

And  io  take  che  ocher  pare  of  Faich  as  ie  is  m  the 
will,  Arefting  and  quieting  of  the  Soul  in  Jefus 
Chrift.  And  fo  a  Beleever  is  willing  thereunto. 
Ic  is  a  great  matter  to  be  fo,  as  I  have  Ihewed  here- 
tofore :  it  is  a  mean  thing  in  its  felf  for  a  man  to 
live  dependantly ,  &  to  have  nothing  but  from  hand 
to  mouth.  All  a  mans  Glory,  and  confidence,  and 
boafting  is  excluded  thereby.  But  though  a  man 
benothing,  and  though  a  man  be  rendred  vile  and 
mean  in  the  Eyes  of  God  and  all  good  men,  yet 
Faith  makes  a  man  willing  thereunto.  A  Soul  thac 
is  converted  had  rather  have  its  Good  in  Chrifts 
hands,  than  in  its  own*,  rather  have  its  comforts  in 
Chnfts  giving  and  difpohng,  than  in  its  own  j  that 
he  fhould  keep  cheBottle,  and  give  ic  as  he  thinks 
good:  It  would  not  be  its  own  Carver,  if  ic  might. 
Obferveit,  Sofar  as  there  is  Faich  unfeigned  in  a 
man,  he  hadrather  beat  Gods  carving,  and  Gods 
allowancefor  Grace,  and  comfort,  and  afliflance, 
andfupply,  than  at  its  own.  Therefore  fee  how 
cheerfully  ^aid  fpeaks  concerning  this  cafe,  in 
2  TiW.  I.  12.  /  kjiow  rvhom  1  banje  belee^ed  :  As  if  he 
ihould  have  faid,  though  thac  it  be  not  in  my  own 
hand,  y€^c  ic  is  in  his  hand  thac  is  able.  Though  I 
have  not  thac  which  maKCs  me  co  abound,and  to  be 
as  if  I  were  in  Heaven,  yec  I  know  whom  I  have  tru- 
fted,  ahi  chat  he  will  keep  ic  for  me. 

CHAP. 


I 


and (^ceiVmi  Chriji^  i5Beliea;ing.        155      | 


CHAP.  XXIII. 

^The  l<[jzture  of  true  ^aith  in  a  wiUin^nefito  bdieTe, 
appears  in  tbefe  particulars,  i.  In  lo-ving  to 
hear  the  Dotirine  of  ^aith,  2.  In  a  dafire 
and  longing  after  Chrifi.  3*  In  a  high  efteem 
of  Jefus  Chrifl.  4-  In  fuffering  it  felf  to  be 
wrought  up  by  Qod  to  Jefm  Chrifl,  5.  in  glad- 
ly  parting  vpith  its  confidence  in  any  thing  but 
Jefus  thrift.  6.  In  that  its  joy  fs  full^  when  it 
comes  to  "k^ow  that  it  hath  by  ^aitb  received  Je- 
fm  Chrift. 

FOr  the  further  difcovery  therefore  of  this  joy 
and  Faith  wherein  this  willingnefs  to  beleeve, 
and  love  of  Chrifl  appears,  I  fhall  name  thefe  fix 
particulars. 

Firft :  Wherever  there  is  true  Faith  in  any  niea- 
fure,  the  Soul  doth  love  to  hear  the  Dofeine  of 
fairhScof  JefusChrifl.Of  altrmhsjthat  ismoft  plea- 
Ting :  And  mofl  pleafing,  not  only  becaufe  it's  moft 
profitable  but  becaufe  it^s  moft  felf-denying.  If  fo 
be  the  Soul  would  make  its  choice,  or  call  for  any 
thing  out  of  the  Book  of  God  before  another,  it 
iliould  be  for  fomthing  that  laies  open  Chrifl,  and 
prefTeth  beleeving  on  him.  How  beautifull  are  the 
^eet  of  them  that  bring  glad  tidings^  Rom.  10.  15. 
How  beautifull  ?  that  is.  they  are  as  lovely  as  can 
be ,  Nay  fo  lovely  as  no  words  are  able  to  ex- 
prefs:  How  beautifull?  The  Apoille  Taut  did 
defire  to  know  nothing  among  the  Corinthians,  but 
Jefus  Chrifl  and  him  crucified  J  i  Cor.  2.  2.  that  is, 
he  defired  to  make  nothing  elfe  known.  And  look 
(what  it  was  in  him  preaching,  fo  in  every  Belee- 
\  y  2  ver. 


• 


r 


1 6     Faith ^  or  Believing  is  recetnjmg  Chrifi^ 


ver.     Jn  ^biU  3.  10.    That  I  may  kjiow  him:,  and  the  \ 
power  of  his  Death)  and  the  njertue  of  his  QiefurreHi-  j 
OH'     Thefe  things  a  man  loves,  and  he  loves  to  hear  j 
fpoken  of,  and  difcouried  of.     Evil  men  therefore 
do  love  corrupt  words  and  unfavory  language,  ^e- 
leevers  they  love  to  hear  of  Jefus  Chriit ,  His  name 
is  fweet  and  precious :  Not  only  to  hear  of  him  as 
a  (lory,  bur  as  a  perfon  whereof  there  is  need,  and 
of  whom  there  is  uie,  and  abfolute  neceffity  unto 
falvation.     Firft  1  fay  the  heart  loves  to  hear  of 
Jefus  Chriit.     AHs  1 3. 42.    When  the  Apoltle  had 
preached  ill  the  nameofChrift,  all  that  were  good 
cametoh-'m,  and  prayed  him  to  preach  that  over, 
the  next  Sabbath  day,  or  as  it  is  in  i'ome  tranflations  I 
between  this^and  the  next  Sabbath  day,as  the  word  ! 
may  well  be  rendred.     And  he  did  as  you  may  read 
there.     As  in  John  6.    they  cryed  out  ever  more 
give  us  this  bread:,  fo  the  poor  Soul  defires  to  hear; 
of  that  again  and  again.      When  Lidia  heard  ^aul  \ 
preach  [efu5  Clirift;,  fhe  attended  as  one  chat  would ' 
not  lofe  a  fiUable,  nor  a  word  of  what  was  fpoken  1 
concerning  !efus  Chrifl,  c^^Jj*  16.  14.     How  beau-] 
tifuU  (  as  X  faid  before  )  are  the  feet  of  them  that, 
bring  glad  tidings  of  peace.     It  is  good  to  love  the 
Law  of  God  which  teacheth  a  man  his  duty,    like 
one  that  is  carefiiU  to  do  his  mafters  will,  ^faU  i. 
2.     He  meditates  therein  day  and  night  :  But  it's 
a  better  iign  for  a  man  to  love  the  Golpel  of  Jefus  i 
Chrift,&:  the  glad  tidings  of  him:  As  I  fhal  fhew  you ' 
if  i  come  to  it>  that  there  is  not  only  as  great  honor  j 
given  unto  God  thereby,  but  thereby  a  man  if  more  j 
humbled  and  abafed  in  himfelf  and  made  nothing, 
than  by  all  that  obedience  which  the  Law  requires, 
or  by  all  that  fenfe  of  milery  that  the  Law  works 
in  us  becuufe  we  have  not  done  our  duty.     A  man 
hath  meaner  thoughts  of  himfelf  when  he  thinks  he 
muft  beleeve  or  he  cannot  be  faved,  than  he  hath 

when 


and ^cei^ing  Chr'tft^  is  BelieVmg.       j  £- ^ 


when  he  thinks  if  he  be  called  to  an  account  he 

mud   needs  perilh   becaufe  he  hach  traiifgreffed 

Gods  Law.     The  foul  loves  rhac  law,  which  fhews 

its  own  tace  in  a  glafs  with  al  its  fpocs  upon  k  :  But 

ic^loves  chat  glafs  better,  in  which  ic  beholds  rhe 

face  of  God,  For  thereby  ic  is  cranfformed  from 

Glory  CO  Glory,    a  Cor.  3.  laft.  Out  of  a  fpiric 

of  indignation  and  wrath  againft  a  mans  felfe  and 

j  fm,  a  man  is  glad  to  heare  any  thing  that  can  be  a- 

[gainfl  himfelf  and  his  fm:Bucouc  of  a  loveof  Chrifl, 

land  out  of  the  love  of  greater  excellencies  in  Chrifl 

'then  is  in  a  mans  felf,  a  man  is  glad  co  heare  rather 

of  Chrift,  then  of  himfelf,  Im  name  is  as  ointment 

povfiredfortb.Cant*i*3y  There  is  nothing  in  thefcrip-  | 

curebuc  what  is  fweet5and  as  honyjBut  the  Gofpel  is 

as  the  hony-comb.     The  whole  fcripture  is  as  a  fu- 

garedcup.  But  the  Gofpel  of  Jefus  Chrift  is  as  tlic 

bocroni  of  that  cup. 

\  Secondly,  Where  ever  there  is  true  faith,  there  is 
a  dfefire  and  longing  after  Faith  and  Jcfus  Chrift.  As 
new  borne  babeSy  as  the  Text  faith  in  i.  ^eu  2.  3.  A 
defire  formally.  O  Lord  faid  the  Difciples  j.into 
Jefus  Chrift,  incteafe  our  faith.  O  Lord  that  we 
may  receive  our  fight.  For  its  faith  alone  that 
makes  us  fee  the  things  freely  given  us  of  Gt)d5  and 
to  know  the  treafury  of  grace  and  mercy  which 
doth  and  hath  lain  hid  from  eternity.  And  fo  there 
is  alfo  avertualdelireafcer  Chrift  in  al  beleevers. 
They  long  after  the  meanes  whereby  faith  is 
wrought.  If  you  have  tafted  how  good  the  Lord 
is,  jif  nevo  borne  babes,you  vail  defire  the  fmcere  mil^ 
of  the  vpordthat  you  mxy  grow  thereby.  Though  that 
a  Child  cannot  diflinguiih  rationally  between  the 
Milk  of  the  bteaft,  and  that  which  is  fugared,  It 
cannot  telthat  this  is  th^  one  and  this  is  the  other. 
But  it  hatha  tafl:  bjr*  which  ic  can,  and  nothing  plea- 
fethbuc  the  mothers  bieaft.     The  Child  cannot 

ask 


5 8     Faith^  or  ^elie^'m^  is  ^ceia)ing  Chri/i ; 


ask  for  it,  nor  defaibe  ic,  but:  you  may  know  it 
loves  It  becaufe  ic  is  Hilled  with  it,  and  quieted 
with  it.  So  may  be  the  cafe  of  many  a  Chriltian  : 
He  may  not  be  able  by  reafon,  or  by  difcourfe,  or 
argument  to  make  out  the  defirablenefs  of  Jefus 
Chrift  above  al  other  things,  the  excellencies  Sf 
Jefus  Chrift  above  al  other  waies  :  There  may  be 
Rhetorick  put  upon  al  other  things,  beyond  al  that 
which  he  can  fee  through,  cr  put  upon  the  things  of 
Jefus  ChriftjBut  you  wil  find  his  heart  quieted  with 
nothing  but  Jefus  Chrift.  Let  him  pray  with  never 
f  o  much  iulargednefs  and  aiFediions,  &  let  him  hear 
with  never  lo  much  underftanding,  and  live  with 
never  fo  much  unblameablenefs  in  the  world,yec  al 
this  is  nothing,  his  heart  is  unquiet,  becaufe  it  is 
not  according  to  what  the  law  requires :  And  if  he 
fees  no  fault  in  it,  yet  there  is  fault  which  the  pure 
eyes  of  God  behold  when  he  comes  to  look  ic 
through  and  through  :  And  he  hath  no  peace  but 
when  he  comes  to  beleeve  in  Jefus  Chrift,  and  re- 
ceive peace  from  him.  What  is  there  in  al  the  raea- 
nes  of  falvation  which  thou  longeft  after?  What  is 
it  which  thou  wouldeft  carry  home  with  thee  ?  Is  ic 
fomthing  that  may  draw  Jefus  Chrift  nearer  to  thee 
and  make  him  more  lovely  to  thee  ?  So  much  thou 
may  eft  conceive  of  hope  of  thy  ftate  of  Salvation. 
TheLoveof  Jefus  Chrft  is  defcribed  by  this,  that 
nothing  gives  the  heart  io  much  quiet,  and  in  no- 
thing is  the  heart  fo  much  taken  up  and  contented, 
as  it  is  with  this,  that  Jefus  Chrift  is  the  Mediator, 
and  undertaker,  and  is  the  furety,  and  doth  al 
with  the  father  :  And  that  It  doth  do  alwith  the 
father  by  him.  The  heart  being  pleafed  and  con- 
tented, argues  the  defire  to  be  after  him. 

Thirdly,  Where  ever  there  is  faith  there  is  love 
even  a  high  efteeme  of  Jefus  Chrift,  and  God  the 
father  in  him,  and  a  high  valuation  of  him  as  one 

that 


■  -'  Mi  .,11- 

and  ^cehing  Chr'tjl^  is  Beliea^m^.         i  c;p 


chac  is  good,  and  true,  and  able,  and  liberal.  Noc 
only  an  acknowledgmenr  of  thefe  vertues  to  be  in 
I  him,  butaneftimationofhim  for  them.  And  the 
reafon  is  this.  There  is  no  one  (you  know  )  can 
beleeve  or  truft  another,  whom  (  though  he  doth 
know  robeabletodifchargehis  promiie,  yet)  he 
doth  not  efteeni  of.  No  wife  man  (  you  know  ) 
wil  truft  him  whom  he  judges  to  be  vain  and  care- 
lefsofhis  word,  that  wil  fpeak  any  thing.  If  fo 
be  any  one  makes  a  promife^  and  be  not  known  to 
be  rich,  and  befides  chat  to  be  powerful,  fo  as  none 
can  hinder  him  from  the  fuliillmg  of  ic  :  if  he  be 
noc  efteemed good,  and  liberal,  that  wil  not  think 
much  of  what  he  parts  wirhal.  We  wil  not  truft 
him.  In  faith  therefore  there  is  a  Ipve  of  rhe  Glory 
of  God.  And  fo  you  have  it  defcribed  in  %om,  4. 
21.  That  Abraham  did  heleenje,  and^h^e  Qlory  unto 
Qod.  While  he  was  medicating  on  the  promife, 
and  the  difficuky  of  receiving,  and  ic  came  into  his 
mind,yec  he  faid  again,  chough  that  I  be  weak^  ycc 
he  is  able,  8c  chough  chat  I  be  dead  yec  he  lives  for 
ever;8t  though  that  unto  me,  there  belongs  no  fuch 
mercy ,yet  he  is  Hberal.Such  indeed  our  faith  in  God 
is,  as  our  efteern  is  of  God.  As  our  efteem  is  of  God, 
fuch  is  our  love. Where  we  fee  little  of  excellency, 
there  is  little  love  :  5c  where  we  lee  much,  there  is 
much  love»  It  is  a  peece  of  love,  A  dury  &  an  ad  of 
love  well  the  foul  fiiews  unto  God  char  ic  wil  fliffcr 
no  blame  to  light  upon  him^that  ic  wil  have  nothing, 
I  fay  nothing  imputed  or  charged  upon  his  account, 
but  he  miift  ft  and  fair  and  cleer^and  wirhout  bleni- 
ifh  and  fpot  in  al  that  ever  he  faith  and  doth,  what 
ever  becomes  of  the  foul.  Nay  faith  a  beleever  in 
this  cafe.  The  fault  is  noc  in  God  but  in  me^the  rear- 
fon  lyes  nor  in  any  want  of  love  in  him,  but  in  the 
folly  andcarelelsnefs  of  my  ov/n  fpirit.  The  rea- 
fon why  I  want  any  rhingisnot  becaufe  I  defire  any 
j  thing  of  God  which  he  is  not  ready  prepared  to  the 

I . ^Q^^g 


i'';a 


I' 


\ 


.-^..^..,_,   . 


60     Faith  ^  or  Beliea^in^  is  Kecei^in^  Chrijl  * 

\  doing  of,  buc  ic  is  only  bccaufe  I  hare  a  withdiaw- 
m^  heart.     That  is  the  third  thing. 

Fourthly  :    The   Soul  that  doth  willingly  be- 
leeve,  dorhevenfuffer  it  felf  to  be  wrought  upon 
by  Godifhe  plcafeunto  Jelus  Chrift,  It  leaves^it 
felf  inthehand  ofCiod  to  be  wrought  upon  even 
as  he  pleafeth.     That  whereas  before  it  was  wont 
to  murmur;,  andrepine;,  and  think  much  ^  and  hard- 
ly that  God  would  take  nothing  but  fatisfadion, 
and  be  pacified  by  no  means  but  by  the  blood  of 
his  Son:  Now  it  faith,  Let  xhe  Lord  do  with  me 
even  what  he  pleafeth^  fo  he  will  but  unite  me  to, 
and  make  me  one  with  Jcfus  Chrift.     He  puts  him- 
felf  like  Clay  into  the  hands  of  him,    that  He  may 
frame  and  fafhion  the  Spirit  according  to  his  own 
mind.     You  have  the  expreffion  concerning  John 
Baptift,  in'Matb.  3.    When  Chri/l  came  to  him  to 
be  baptized,  faid  John,  Do  you  come  imto  me  <*  Suf- 
fer it  to  befo^  iaith  Chrift,  forfo  it  becomes  m  to  fulfill 
all  rigbteoufnefiy  and  then  he  fujfered  him.     So  the 
Soul  is  brought  by  God  unto  this,  to  let,  or  fufFer 
God  to  confute  what  reafoning  he  pleafeth  in  him, 
to  fuggeft  fuch  apprehenfions  as  are  contrary  to  his 
own  fenfe  and  imagination.     lnJohn6.  '^^.  Chrifl 
told  them  that  if  they  did  not  eat  his  Flefh,    and 
drink  his  blood,  they  had  no  {hare  in  him  :  and 
the  Text  faith  that  many  did  murmur  at  the  Do- 
^rine.      And  fuch  is   the  temper  of  the  heart  of 
man  when  Chrift  comes  to  deal  with  him  about  fal- 
vation:,  that  he  is  offended  ac  him,  at  the  Call  he 
gives ;  and  is  offended  that  he  will  not  allow  him 
any  confidence,  or  comfort  in  any  thing  or  for  any 
thing  that  he  hath  done.     Mull  there  be  fo  much  fu- 
pernaturallvertue  required  to  obtain  eternall  life, 
or  it  mufl  not  be  had  ^  As  a  Patient  is  told  by  the 
Phyfitian  fomtimes,  You  muft  fo  many  daies  take 
this  courfe,  forbear  this  diet,  and  take  chefe  bitter  ( 

/  Pils : 


« ■  I  I  1  II 


fels 


mS^^ctinjing  Chriji^  is  ^eleenjin^^       1 5 1     1 

^^-^ 7 ■ \ 

EBs :  He  begins  co  think  he  is  iajurioufly  deal^ 
withall :  But  the  Phyfician  tels  him,  if  you  will 
not  take  this  courfc,  you  wiU  die.  Then  he  lers 
him  do  whit  he  will.  So  the  Soul  faich  unco  Jefus 
Chrift,  Lord  take  any  courfe  in  the  world  with  me: 
Iffhouwikhavemetoliedowninforrow,  If  thou 
wilt  have  me  be  wichcuc  thofe  means  and  refre- 
fhings  that  I  have  had  heretofore :  If  k  be  thy 
pleaiure  that  I  fhall  lie  upon  thorns,  in  compari- 
son of  what  I  have  done  before,  do  what  thou  wilt. 
Only  faveme  in  the  day  of  the  Lord  Jefus  Chrift. 
As  a  man  faith  to  a  Phyfitian  whom  he  hath  a  long 
time  refufed  to  be  direfted  by  the  Counfel  of,  faith. 
he,I  do  even  fubmit  my  felf  to  you,  prcfcribe  what 
you  pleafe,  ufe  your  own  method,  take  what  courfc 
your  wifdom  thinks  good.  Let  the  things  you 
give  be  bitter,  and  let  the  things  you  with-hold 
from  me  be  never  f o  good,  as  Air,  or  food :  So  the 
Soullcavesitfelf  to  Jefus  Chrift,  and  lets  him  do 
with  it  what  he  will,  which  was  the  cafe  oi  <Paul 
in  tA^sg.Cy  Lord  what  vcouWfhtbatldo^  Lord 
what  wouldft  thou  that  I  do  >  do  thou  have  care  of 
me,  for  I  have  none  of  my  felf,  I  give  up  my  felf  to 
thee. 

Fifthly  :  Tfee  Soul  is  exceediug^  glad  and  refre- 
flied  when  it  can  do  any  thiiig  to  takeaway  its  con- 
fidence, and  its  fupport  that  it  hath  any  \vhere,  but 
only  in  Jefus  Chrift.  I  fay  the  Soul  is  glad  that  it 
hath  nothing  to  help  it,  but  Faith,  and  that  Faith 
hath  nothing  to  lean  upon,  but  only  Jefus  Chriii. 
When  one  ftone  is  not  left  upon  another  of  all  rhat 
which  a  man  hath  built  to  reft  himfclf  in  :  When 
as  the  pillows  are  pluckt  from  under  the  head,  and 
a  man  is  left(as  it  wercjdying,  and  from  under  the 
elbow,that  a  man  hath  nothing  to  fupport  him,  yet 
then  the  Soul  takes  pleafure  8c  contentment.  There 
is  a  pleaiure  8c  contentment  to  have  all  fweec  mor- 


_( 


6 2  Faith,  or  ^eke^ving^  U  ^ct'i^ing  Cbrtjl  j 


^bil 


Tels  taken  from  a  man  thac  v.  may  feed  alone  upon 
the  Lord  Jefus  Chrift,  when  it  can  convince  its  Iclf  , 
Ehat  in  i'uch  a  courie  there  wil  be  no  lafety  nor  faU 
vac  ion  found,  it  rejoyccth  exceedingly  IVebaveiio 
confidence  in  theflefl),  but  rejoyce  in  Chnji  Jcfuu    Re- 
joy  ce  when  we  have  no  coniidence  in  the  flelh.  Ic^is 
faid  concerning   the  Saints,  thac  they  wafh  their 
feet  in  the  bloud  of  the  ungodly,  and  when  the! 
vengeance  overtakes  them,   they  fay.   This  is  the, 
man  that  made  not  God  his  refnge,  but  trufted  in 
hisiiches.     As  it  is  in  ^]^/.  52.  6,7.  faid  of  Df?^^.  j 
So  doch  the  Soul  Glory  and  infult  over,  all  its  vain ! 
conhdences  when  they  are  taken  from  him:  You  are  j 
wel  enough  ferved,and  this  is  you  thac  would  iruft  | 
to  praying^and  to  hearing,and  that  would  put  your  J 
coniidence  in  cxternall   performances  j  Sec  what! 
they  come  unto,  and  what  they  wil  do:  All  arc  no-j 
thing,  Buc  oaken  leaves  thac  feemes  co  be  l"ilver,[ 
they  are  buc  appearances,  and  give  no  reail  farif- 
fad^ion.     You  are  well  enough  ferved  (faith  rhe 
Soul  unco  ft  felf)  and  it  is  buc  juft ice  thac  is  done 
you,  and  I  am  glad  ic  is  fo,  and  take  your  port  ion- j 
and  fhare.     Whereas  men  arc  wont  co  complaiaj 
in  the  world,  thac  fuch  a  Minifter  hath  undone  fuch ! 
aperfon,  he  hath  call  him  into  the  extreanieft:  an-j 
guifh  of  heart  thac  can  be.They  were  com.  for  ted,  buc 
ROW  they  cry  out  they  areundone,&  undone  :  They 
cry  out  of  nothing  buc  this,  chac  they  have  crufted 
to  this  &  that  Scanother  ching.And  in  this  a  Belcever 
would  re;oy  ce.  BlclTed  be  God,thac  I  ufe  al  means, 
buric  is  as  if  lufed  chemnoc,  Iwillcruft  to  none: 
Bleffed  beGodthat  1  have  got  my  heart  to  fee  that 
whatfoever  ic  is  which  f^ems  ro  be  a  glorious  fup- 
porc,  yet  I  fee  ic  will  fail  me;  Buc  in  Jefus  Chrift 
there  is  ftrengch.     Whac  a  pleafure  is  ic  co  a  godly 
man  to  think  now  God  hath  puifued  his  Soul,    and 
firiced  him  and  made  him  co  run  from  al  the  (belters  ( 

wherein 


and  ^cei'ving  Qhr'tfi^  is belitfving.        1 6 3 


wherein  he  would  hidehimfelf.When  a  man  comes 
CO  make  his  relation   before  God  in  prayer  and 
faith,  I  would  have  run  into  this  houfe,   and  have 
refted  in  this  Company,   and  fctled  upon  this  per- 
formance, and  yet  the  Lord  followed  me  again 
aftdagaiii :  This  is  arefrefhment  to^him,  and  giads 
him.     When  another  faith  it  would  make  a  man 
caft  ofFali  care  of  goodnefs  for  to  tell  him,  that 
when  he  hath  done  all  things,  there  is  not  a  penny 
paid,  nor  one  nick  cut  off  from  the  ralley  of  the 
.Lord,  when  they  fay  this  is  rhe  way  to  make  a 
'man  caft  the  Commandmej  cs  of  Gcd  behind  his 
back,  He  faith,  blefled  be  God  that  would  not  let 
'me  take  common  Bail,wh"ch  would  not  have  ftood 
my  Soulin  ftead.     In  i  Tim.  i.  13.  ^aul  ipeaks 
home  CO  thispurpofe.     I  tr^*/  a  ^la^bemer  and  a 
Verfscutori  and  injurious ^  but  Qodvoud^fafed  mer- 
cy to  me.     And  how  was  that  >  youknowiut/^^/p. 
andu4^s22.  God  beats  him  down  ofF  his  Horfe, 
and  a  light  from  Heaven  did  ih:ne  about  him,  and 
be  was  caft  upon  the  ground,  and  told  that  he  had 
nothing  to  do  with  the  Jews  that  pcrfecuted  Chrift. 
But  chou  perfecuteft  me  ^oiehThQ  more  you  ftrive, 
the  more  you  wound  and  deilroy  your  own  Soul, 
Now  mark  what  l^^^z// faith,  in  I  Tim.  1,  17.  'l^otv 
unto  thel{}ngimmortaU,  and  invifible,  and  only  tvifi 
Qod,  be  Glory  for  ever  Amen.     As  if  he  fhould  have 
faid,  Bleffedbe  Godthat  knockc  me  down,   and 
bleffed  be  God  that  fpake  thofe  words,  and  for 
ever  praifed  be  his  name  that  he  would  make  me  to 
lie  with  my  mourhin  the  duft,  and  to  have  no  hope 
in  the  earth:  Ashefpeaks  in  Colof,  i.  12.  (ji<ving 
thanks  ^^^^^  ^^^  Tatber  that  hath  thougln  n^  meet  to  be 
brought  out  of  darl{ne}i  into  hit  marvelous  light.     To 
be  plucktas  it  were  by  the  hair  of  the  head  out 
of  one  conation  inro  another.      So  ^ath.  13. 
44.  The aiaiuhat  found  the  crcafufe  in  the  Field, 

z  2  went 


I 


i£±    lutith, or  Belie^in^  is ^cei^otng  Chrift  j 


I 


.went  and  fold  all,  and  did  k  with  joy:  As  if  he 
I  fhould  have  faid,    1  am  glad  I  have  nothing  in  all 
1  the  world  but  this  Field,  rhis  Chrift,  and  noching^ 
but  this  converfion,  and  chat  fhall  facisfie  me.    Ana 
cheFefore  in  this  cafe,  becaufe  aBelecvcr  is  glad  to 
have  his  confidence  in  the  flefh  thrown  down.    *As 
it  was  the  fpecch  oijohr  friends  in  Job  34.  56.    ^ty 
dtifire  TS  that  Job  may  be  tried  to  tl?€  utmofl :    As  if 
they  fhould  have  laid.  Lord  do  not  fpare  Job  till 
thou  haft  made  him  to  know  thatic  is  a  righteous 
thing  with  chee  to  do  with  him  as  thou  wik,  though 
he  hath  not  been  an  Hypocrite,  Try  him  to  the  ut- 
moft  :  Juft  fo  in  the  like  cafe,  when  a  Beleever  be- 
gins to  be  taken  off  from  confidence  in  himfelf,   he 
praies,  Lord  let  it  be  a  through  work  :  Lord,  go  to 
the  root  of  this  pride,  and  cut  it  oiFac  the  very  bot- 
tom, and  leave  nothing  buc  what  is  of  Jefus  Chrift. 

Sixtly  &  Laftly  :  When  the  Soul  doth  once  com^ 
CO  know  that  it  hath  by  Faith  received  Chrift,and  is 
Rcceivedof  Chrift,  then  its  joy  is  fiill.     ijohn  1.4. 
Ourfellowp)ipkvpiththe  ^atljer  andhk  Son  Jeftis 
Chrifh,  andlvpritetbif  that  your  joy -may  be  fuV.  his 
not  every  one  that  hath  ful  ioy,that  hath  fellowfhip 
with    Chrift,    but    he  that  harh  fellowship  with 
Chrift  and  the  Father  too  ^  that  fees   (  if  I  may  fo 
exprefs  it  to  you  )    the  Father   in   Chrift,   andj 
through  Chrift,    as  in  a  glafs  fmiling  upon  him, 
then  its  joy  is  fiil.  Ful,thax  is  pure.As  we  ufe  to  fay 
chat  is  ful  Wine  which  is  unmixt,  and  ftrong.  Then  | 
lie  rejoyceth  in  nothing  clfe  but  only  m  God  &Jefus  I 
Chrift.     Full,  that  i$,  ftrong,  that  it  makes  a  man  I 
do  much  in  a  little  :  To  value  no  difficulties  in  fer- 
vice,  that  it  ravifheth  a  man,  that  he  is  dead  to  all 
things  bcfidcs.     Even  as  the  Women  that  faw  our 
Lord  Jefus  Chrift  after  he  rofe  from  the  dead,  they 
£cl about  his  headScheld  and  kilTedhia)  and  would 

HOC 


and^eet^ing  Chrijl  isBelie<vit^        165 


not  let  him  go.  Full,  that  is,  his  Joy  is  great,  un- 
fpeakable,  as  the  Apoftle  faith  in  i  <ref.  i.  8.  inch 
as  no  word  can  exprefs.  It  cannot  be  compared  to 
the  ;oy  of  him  that  doth  divide  the  fpoyl,  nor  to 
the  joy  of  him  that  reaps  the  harveft.  When  men 
l«ave  corn  and  Wine  and  Oylincrcafe,chen  they  are 
glad  :  Buc  faith  he.  We  fhal  have  more  joy  in  VfaL 
4,  when  thou  lifteft  up  the  light  of  thy  countenance. 
It  is  joy  that  is  ful  of  Glory.  Glory,  thacis,Gravi- 
ty,  and  Majelty,  fo  as  no  mean  ana  low  thoughts 
and  pleasures  will  take  with  a  man*  It  is  full  of 
Glory,  that  is,  itfatisfics  the  Soul,  As  he  that  is 
fiill  defpifeth  the  honey  combe.  So  he  doth  con- 
temptuoufly  look  upon  al  thofe  things  which  other 
men  take  plcafurein  befides.  In  other  duties  CI 
befeech  you  mark  it  beloved  )  the  Soul  hath  a  taft 
of  Heaven,  and  a  beginning  and  dawning  of  Glory. 
But  when  a  man  comes  to  know  that  he  hath  recei- 
ved Chrift  by  Faith,  then  he  is  full  of  Glory,  that. 
he  is  even  as  if  he  were  in  Heaven  it  felf,  as  if  he  i 


is 


were  in  that  complcat  happinefs  which  fhall  abide; 
to  eternity.     I  have  enough  faid  the  Patriarch  7^- 
£:^f?  when  he  heard  that  7ofe/?J[7  was  alive.     So  .faith 
the  Soul  I  have  enough,  for  Chrift  i«  mine,  and  I  am 
Chrifts.   Thelfraelites  when  they  came  out  of  cap- 
tivity, they  were  like  men  that  dreamed :  The 
things  were  too  good  to  be  be  true  :  They  were  ta-| 
ken  in  a  rapture  as  it  were.     So  doth  the  Soul  ini 
;  this  cafe.    Sometimes  it  admires  :  What  is  this  > 
j  (  faid  ^It'i^aheth  )    that   the  Mother  of  my  Lord 
j  fhould  come  unto  me  >  Much  mere  doth  the  Soul 
I  fay.  What  is  this  that  Jefus  Chrift  ibould  come  to 
]  be  in  my  Cottage,  in  my  underftanding,  fo  poor  and 
I  mean,  a  one  as  mine  is?  <Pr^i;.i  3. 12.  7 he  accomplish' 
1  mmt  of  the  defire  is  as  a  Tree  of  life :  Itwas  a  fign  unto 
i  it  that  it  ihould  live.     So  the  Soul  faith,  Evil  fhal  \ 
.depart  from  me,  the  flas  thax  I  have  b^en  troubled. 
\„     .  witli 


,66     haithj  or  BeUeming  U  ^cei<ving  Chriji 


I 


I 


with  fhall  be  mortified,  Weakneffes  fhall  be  repai- 
red, I  (hall  no  more  lie  down  in  forrow.  My  belo- 
ved, as  the  man  that  watchech  for  the  morning,  andi 
IS  the  child  that  waits  for  the  fiiil  age,  and  as  the 
|oy  of  the  Bride  and  Bridegroom:  All  thefe  the! 
Scripture  ufeth,  and  much  more  is  the  joy  of  ^hc 
Soul  when  it  fees,  and  feels,  and  finds  efusChrift. 
But  this  ifay  is  that  wh'ch  it  comes  unto.  The  o- 
ther  fiwG  particulars  arethofe  wh'ch  n  ore  concerns 
the  Point  in  hand  :  But  at  this  laft,  they  all  drive, 
and  ac  this  they  do  all  arrive,  buc  in  their  feafon. 


CHAP.     XXIV. 

feafon f  why  the  Soul  mu^  he  voiUing  to  receive  Je^ 
fu$  Chrifl.  I.  ^y  this  true  Qrace  is  diftingui^ 
Jhedfrom  that  which  is  net  true  hut  only  like  to  it^ 
2.  ^y  this  ths  murmuring  and  corrupt  dijputing 
eftheSoul  is  ftlenced,  3.  ^aith  it  notfaving 
tiUithen^iUing.  4.  TheS^^uhnuftrefiin  Cbriji 
fo  at  tofeeJ{  help  no  where  elfe. 

NOW  confider  that  this  muft  be  for  three  or 
fourReafons.     Ifay  the  Soul  muft  be  belec- 
ving,  and  willing  to  receive  JefusChr iit. 

Firft :  In  this  true  Grace  is  diflinguifhed  from 
that  which  is  not  true,  but  is  like  unto  it.     It  is 
that  wh  ch  changeth  the  nature,   and  becomes  a 
kind  of  n<iture.     in  2  ^er.  i.  4.  JVe  are  made  parta- 
kers of  the  divine  nature.     And  that  afts  of  it  lelf, 
,  and  that  prompts  and  puts  on  to  do  according  to  it. 
I A  Stone  when  it  is  out  of  its  center  and  place,  hath 
janaturall  inftintt  to  move  thitherto.     The  Fire 

would 


and  ^ceiving  Chrifi^   is  Believing.     167 


would  be  upward,  becaufe  it  is  its  nature.  Look 
how  fin  is  in  a  man,  fo  Grace  is  in  a  Sainr,  for  it 
comes  in  the  (lead  of  that.  Sin  is  not  the  effence  of 
a  man.  It  is  not  his  foul,  yet  it  is  fo  wrought  into 
his  foul,  that  l\edothas  naturally  fm,  as  he  doth 
naturally  apprehend,  or  think,or  do  a  rational  a<!t. 
So  now,  Grace  is  not  the  foul  of  a  man,  but  it  is  fo 
infufed  and  created  in  it,  as  that  the  foul  doth  as 
willingly  the  things  of  God  according  unto  its  mca- 
fure,  as  it  doth  its  rational  adits,  or  as  it  did  its  fm- 
ful  afts  formerly  :  1  fay  according  to  its  meafure. 
For  there  is  more  fin  at  firfl  then  grace  in  any  man 
that  is  converted.Thefcripture  therefore  fpeaks  af- 
ter this  manner,  I  vpil  put  my  fear  inte  your  heart 
And  what  then,  This  grace  Ihal  have  the  power  of  a 
caufe,  and  that  fkal  worke  you  according  to  it  fclf. 
Fear,  fhal  make  you  fear,  and  faith  fhal  make  you, 
beleeve,  and  to  beleeve  naturally.  Common  grace 
is  not  wrought  into  the  nature,  nor  becomd  a  nature 
andtherefore  hence  it  comes  that  men  do  loofe  it, 
and  fal  unto  their  natural  courfe,  As  the  dog  unto 
his  vomit,and  the  fow  to  the  wallowing  in  the  Muc, 
as  the  fcripture  fpeakes.  *    .  : 

Secondly,  By  this  willingnefs  tobeleeVe^rheniuX- 
muringand  Corrupt  difpucingof  the  foul  againit 
Jefus  Chrifl,  comes  to  be  filenced  altogether  or  in 
a  very  great  meafure.  2  Cor.  10.  5.  Toe  tApoftte 
faith  thai  e^ery  thought  and  imaginaticn  palb'e  Caf^ 
thated  to  the  obedience  of  faitb.  Td'the  obed,^ncfe. 
of  faithj  Now  it  is  captivated  by  the  love  v;hictv  k[ 
manhathunto  faich.  You  al  know  that  we  cati- 
not  indurc  to  have  that  reafoned  againft  which  we 
love :  we  are  prelently  put  into  a  pafTion  if  any  one 
wil  go  to  vilifie  or  fpeake  aga'nft  chat  which  Xve 
have  a  mind  unto.  Now  when  the  foul  hath 
a  mind  to  go  unto^Jefus  Ckrifl:,  and  a  mind 
CD  beleeve ,  the  nit  flops  Its  eare ,  and  doth 
^  with- 


Jer,3Z.\ 
40. 


I 


I     i68     Faith,  orBelie^ln^  is  Kecei<vm^  Chr'tft  j 

withdraw  its  fenfe  and  apprehenfion  from  what 
ever  can  be  faid  againfl:  it.  According  as  its, 
mind  is  to  beleeve,  io  deafnefs  growes  upon  it  Co  aV 
the  reaf  onings  of  the  fleih,  for  continuance  in  any- 
other  ftace  without  Jcfus  ChrifV.  If  a  man  hath  a 
mind  to  any  meat,  or  to  do  a  thing,  he  wil  lay, 
fpeak  no  more,  1  am  refolved  to  do  ic,I  wil  venture 
And  fo  doth  the  foul  in  this  cafe.  And  its  the  beft 
way  of  confutation  of  arguments.  As  the  Apoftie 
faith,  God  forbid.  So  confute  them  with  this,  I 
wilbeleeve,  and  1  wil  go  unto  Jefus  Chri/l:,  what 
ever  you  fay  I  am  refolved  on  that.  That  is  the  fc- 
condreafon.  The  murmuring  and  difputing  that  are 
againfl  faith  wil  n^c  be  quiet  and  ceafe  til  they 
come  CO  have  fuch  an  afFeftion  to  belecve. 

Thirdly,  Uncilyou  wilbe  inbeleeving,ortilyou 
love  cobeleeve>  your  faith  is  not  faving.  For  faith 
is  an  applying  of  Jcfus  Gfcrift  to  a  mans  felf. 


) 


There  is  a  double  application  of  Jefus  Chriilco 
a  mans  felf. 

.  The  one  is  in  difcourfe,when  a  man  can  conclude 
himfelfcobeone  ofChrifts.  And  that  is  faith  of 
alTurance. 

And  the  other,  is  not  by  difcourfe,  but  by  aime 
and  intention.  When  a  man  doth  go  unco  Jeius 
Chrift  for  good  unto  himfelf.  Now  mark  whac  I 
.fay.  Al  the  credic  that  you  give  unco  the  word,  Al 
I  the  fence  that  you  fubfcribc  unco,  che  promifes  of 
chc  Gofpcl,  Thcfe  do  noc  apply  Chrift  to  you.  No 
more  (  you  know  )  then  for  a  man  co  medicate  on 
che  treauires  of  the  King  of  fpain,do  make  his  trca- 
fuie  his,  or  do  give  him  an  imercft  in  ic.  Wken  a 
man  loves  faich,  and  loves  Chrift,  then  he  gives  up 
himfelf  CO  Chrift  chat  he  may  be  his.  A  man  looks 
not  from  Chriflt  for  any  thing  co  himfelf  uncil  he 

doch 


and  KeceiVmg  ChriU^  is  Believing.         i  ^p 

doth  by  an  aft  of  the  Wil  reft  upon  the  Lord  Jefus  j 
Chrilt. 

Fourthly  and  Laftly  :  There  muft  be  this  afFe- 
dion  of  love  in  beleeving,  becaufe  c.he  Soul  mull 
acauiefce  and  reft  So  in  Chrift,  as  to  feek  help  no 
wnere  elfe.  Now  that  he  muft  So  acquiefce  is 
evident  by  this,  becaufe  to  go  to  Jefus  Ghrift,  or 
to  receive  Ghrift  and  not  as  the  only  Savior,,  is  ro 
diflionor  him.  A  man  cannot  reft  in  him  as  the  on- 
ly Savior,  unicfs  chat  he  doth  approve,  and  like 
of,  ^nd  take  pleafure  in,  that  which  the  Gofpel 
hath  revealed  concerning  him.  Or  more  plainly 
thus.  That  way  which  a  man  doth  not  approve,  a 
man  wil  not  ftick  unto  for  the  falvation  of  his  Soul. 
That  a  man  may  therefore  ftick  unto  Ghrift^,  and 
never  depart  from  him,  he  muft  have  a  good  will 
or  liking  or  approbation  of  him.  And  fo  much 
Ihal  now  fuffice  for  the  Doftrinal  part  of  this  Point. 


CHAP.    XXV. 

Application.  Then  there  are  but  fetxf  ^ecewerf 
of  Jefus  Chrifl.  This  Vfe  concerns  three  forts  of 
^erfons.  i.  Such  ci4  do  not  receive  Jefits  Chrift 
Of  he  if » 

USE 

IS  Faith  fuch  a  kind  of  Receiving  ?  then  truly  it 
will  caft  even  all  tbe^orld  almoft.  There  are 
but  few  Receivers  ofjefus  Ghrift.  Many  to  whom 
he  is  offered;,  but  few  that  give  him  entertainment 
by  Faith.  And  thofe  that  have  given  him  enter- 
tainments have  not  done  according  to  the  Law  of 

,     a  a  that 


JO         Faith jOr  helee<ving,  is  ^cel^tng  Chriji-, 


I  char  diuy  in  receiving  him  with  chac  kindnefs,which 

\  he  fhould  have  been  encerrained  with.     1  fhal  puc 

1  both  chei'e  forts  together,    becaufe  they  arcboth 

under  one  reproof ,chough  not  both  under  the  fame 

danger.  ^ 

Firft  :    I  fay  this  Point  difcovers  many  to  be 

under    unbelief,     and    fo  not   to  be  the  Sons  of 

God,  bun  the  wrath  of  God  to  abide  upon  thera- 

And  that  eveii  many  of  chofe  who  do  live  under  the 

Gofpel,  Sc  have  beleeved  &  received  Chrift;,  but  not 

received  iiim  with  love^  As  the  Apoftle  faith  in  ano^  j 

ther  cafe,  you  have  not  fo  learned  Chrifi-,  So  niay 

I  fay  they  have  not  fo  received  Chrifl.     They  have 

received  him,  but  nor  as  a  friendjand  not  as  a  gueft 

and  not  as  one  that  loves  him  :  Bu:  even  as  fomnimies 

a  poor  Child  is  taken  to  keeping,  becaufe  the)'  are 

compelled  thereunto  by  Law,  and  they  cannot  rid 

!  chemfelves  of  chac  charge.     So  men  are  compelled 

by  their  light  and  conviftion  CO  beleeve  rhac  there 

is  noway  for  falvarion  btic  by  Jefus  Chrift  •,  1  heir 

1  llnderRandin^!  is  forced  to  receive  in  this  truth  be- 

caufe  if  ihines  fo  cleerly  :  As  the  light  that  opens 

the  lleep'fig  mans  eyes  that  lies  again/f  it  ^  but  they 

do  not  love  him.     In  John  9.   19.  T.bey  loved  djr'i\- 

nefiratber  than  lights  becuNfd  their  tvorkj  were  einU. 

Lovtrd  darknefs  more  than  light.     Jefus  Chrifl  is 

that  light  and  Faith  is  that  fight  whereby    we  fee 

tha:  iighCjand  they  love  darknef?,  that  is,  they  love 

even  the  moic  uncomforrable  eftate  that  they  could 

be  in  the  world^becter  then  rhey  love  the  way  of  Je- 

jfus Chrifl:,  darknefsin  the  Scriprure  is  referred  to 

I  uncomforrablenefs.     Whether  you  refer  it  to  the 

darknels  of  the  fhadow  under  the  Law,    Or  to  the 

dirknef^  of  heavinefs  and  grief  of  Spirit  wherein 

nien  are  pur  Wiien  they  apprehend  what  they  have 

done  t^  the  deflrudion  of  their  Souls.      Men  love 

any  thin^  (  dirknefs  )    rather  than  Teius  Chrift. 

Ifhali 


\  any  thi 


r  ,    ,    ,   -         -    ._  II  ■ ' ■ — ^—  I  — —  • ^™    ■  ■  ■   ■-    ■ 

and  (I^eceiYtng  Chriji^  is  Belie^ving.        1 7 1 


I  fliall  have  occalion  to  open  chac  again,  and  there- 
fore I  pafs  ic  over  fh  ore  ly. 

Out  of  the  mouths  of^abes  and  Suchjingj  thou  hajl 
0 retained  praife,  that  thou  maieft  ftill  the  avenger  and 
the  enemy,  Vi^\*  8.2.  And  who  is  the  Eneniy  and 
tffe  Avenger  \  It  is  only  the  naturali  man.  For  in 
the1?lei?rett?J'youfhHlliind  that  the  eighth  Pfalme 
is  only  a  Prophecy  of  Jefus  Chriil  under  whofe  feec  | 
God  puts  all  things,  Jefus  Chrift  v^as  the  praife.  of  j 
God  the  Father,  becaufe  he  V7as  as  unfit  to  have  un- 
dertaken and  perfedtd  the  work  of  our  falvation 
in  the  eyes  of  the  worlds  as  a  Child  is  unfit  to  do 
the  fervice  of  a  man.  Or,  as  the  language  of  a 
Child  is  infignificant,  andis  not  able  to  exprefs  it 
ielf.  Now  why  will  God  take  fuch  a  courfe  ? 
That  he  may  ftill  ihe  Enemy  and  the  Avenger. 
That  I  would  have  you  note.  That  there  is  in  men 
an  enmity  and  a  rage  againll  Jefus  Chrift  and  the 
way  of  falvation  by  him.  If  there  were  any  thing 
he  would  deftroy,  and  if  there  were  any  wall  he 
would  pluck  down,  and  if  there  were  any  truth,  he 
would  deny,  namely  falvation  by  Jefus  Chrift.  ^e 
came  to  his  own,  and  his  own  received  him  not.  His 
own,  that  is,  thofe  chat  were  feparated  from  the 
reft  of  the  world.  As  we  call  that  a  mans  own 
wherein  a  man  hath  a  particular  intereft^  title,  and 
poffeffion.  If  they  were  Chrifts  own,  then  they 
had  in  fomemeafurc  owned  him,  aswelas  he  had 
owned  them*  They  had  o wnedTiim  by  pr ofeffion, 
and  yet  they  received  him  not,  becaufe  they  recei- 
ved him  not  with  love.  ^wpeAaCof,  the  word  fignifies 
properly  a  receiving  kindly,  and  refpeftlvely  and 
gladly.  So,  they  received  him  nor.  The  Jews 
they  tliought  they  had  received  the  Meffiah,  when 
they  refufed  the  Meffiah.  They  thought  that  he 
that  Ihould  be  the  Meffiah  fliould  be  fuch  a  one,  and 
becaufe  Chrift  came  not  cloathed  like  unto  him, 

aa  z  therefore \ 


1 7 1      Faith ^  or  V>elie^ing  is  receinjtng  Cbrijl;       j 

therefore  they  rejefted  him.  So  Chriftians  arc' 
ape  CO  a  greac  miftake  about  Jefus  Chrift  preached  i 
and  born  in  the  Gofpell,  (  as  I  may  fay  )  as  the  | 
Jews  were  about  him  when  that  he  came  in  the  ■ 
Fleih.     1  fhall  inftance  only  in  one.  ^ 


They  do  not  love  beleeving,  nor  receive  Jefus 
Chrift  with  love  :  who  beleeve  him  not  to  be  fuch 
a  one  as  he  is:  who  receive  him  not  according  to 
the  greatnefs  aad  glory  with  which  he  is  inverted, 
and  which  belonges  unto  him.     Suppofe  a  Noble 
man  fhould  come  unto  a  mans  houfe,  and  be  regar- 
ded but  as  an  ordinary  man  :  Let  his  entertainment 
be  otherwife  what  it  wil  be,  he  is  not  ufed  kindly, 
but  you  do  degrade  him,  and  level  him  to  an  ordi- 
nary mans  condition,  when  as  he  is  a  perl  on  of  Ho-  ! 
nor.     Kindufage  of  one  lyes  in  the  fhewing  hini 
that  refpeft  and  efteem  which  belong?  unto  him. 
He  is  an  unkind  man  to  his  wife,  \vho  refpefts  her 
but  as  his  Father  and  Mother,  when  as  he  mull:  leave 
Father  and  Mother  in  his  affedionsin  comparifon 
of  Ijer.     So  now,  he  ufeth  Chr ift  unkindly,  and  he 
doth  not  fhew  his  love  by  beleeving  on  him,  who 
doth  not  by  faith  receive  him  as  he  is  God  and  Man,  | 
One  in  whofe  hands  al  power  is,  &  may  do  what  he 
pleafethjviz.  (  Give  the  fpirit  from  the  father)  And  i 
one  who  is  holy,  andharmlefs,  and  feparatc  from  I 
finners :  I  fay,  unlefs  you  beleeve  upon  him  as  fuch ' 
a  one,  and  receive  him  as  fuch  a  one,  and  love  himl 
as  fuch  a  one,  then  you  do  not  beleeve,  In  i  ^om.  \ 
21*  They  Qlorifyed  him  not  at  Qod,  and  therefore] 
Qodgave  them  up  to  ruik  affeHions*    They  Glor  ified 
God,  he  confcffcth.  But  not  as  God,  and  therefore 
they  were  puniihed.     Wherein  lay  chat,  that  they 
glorified  him  not  as  God  5  k  lay  in  this,  God  had 
put  forth  his  power  and  wifdom  in  the  things  that 
hehadmade,  and  chey  fee  up  things  which -chey 
: made 


and  ^cei^ing  Chrifi^  is  Believing.       j  ^  ^ 


made  in  the  memorial  of  chat  Goi  but  they  prai- 
fed  him  not  as  a  God  of  infinire  power  :  J  hey  look- 
ed after  no  more  then  was  m  the  creation  and  there- 
j  fore  not  giving  infinite  power  to  him,  they  Glori- 
fied him  not  as  God.     So  I  fay  here.  They  do  not 
love  Jefus  Chrift  as  Chrifl,  who  do  not  acknow- 
ledg  him  to  be  what  indeed  he  is,  and  to  be  fuch  a 
j  one  as  he  is  revealed.     I  ihall  fpeak  more  plainly 
;  thus.     The  Jews    did  ftumble  at  the  meanefs  of 
jChrifts  out- fide,  becaufe  they  looked  by  him  to 
Ihave  a  temporall  kingdome.     There  are  as  falfe^ 
,  as  erronious  apprehenfions  of  Chrift  in  the  minds 
i  of  men  now.    The  dealings  of  Chrift  with  the  Souls 
of  men,   are  as  contrary  and  as  unanfwerable  unco 
mens  expectations  and  prefumptions,   as  the  mean 
coming  of  Jefus  Chrift  into  the  world  was  cotirrary 
unto  the  expcdation  of  the  Jews.     Mark  it.  Chrifts 
dealings  with  the  Spirits  of  men,  are  as  unanfwera- 
ble, as  his  coming  in  the  Fle^  was  unanfwerable 
to  what  the  Jews  expedited.      When   ever  Jefus 
Chrift  comes,  he  comes  as  a  King,  he  will  be  Lord, 
or  nothing.     As  Kings  when  they  come  into  private 
mens  houfes,  command  all  their  fervants  as  fheir 
I  own,  and  ufe  every  roome  as  if  they  that  owed 
1  them  had  nothing  to  do  with  them  :    They  take  all 
jpower  out  of  their  hands  for  the  prefent,  and  ufe  | 
i  nothing  but  what  they  bring  with  them,  and  that 
which  i<;  of  their  own  providing.     So  when  Jefus 
Chrift  is  come  into  the  St>ul,   he  will  have  every 
thought  after  his  mind,  and  not  give  a  man  leave 
fo  much  as  to  look  after  any  other  thing  than  him- 
felf.     Men  look  not   for  fuch  a  kind  of  thing  as 
this  is  by  Chrift,  and  therefore  they  are  not  able 
to  endure  it.    Men  look  for  eafe,  and  not  to  be  kept 
to  their  duty,  and  they  look  for  peace,  and  not  for  | 
to  be  under  the  reproof  and  corre^ions  and  inftru- 
dtioiisof  theLord.     And  men  look  to  have  iheir 


m.^^tm'.AiJes 


1 74     Faith^  or  ^elienjm^  is  ^ceinjin?  Chri/l  • 


good  will  accepted,  and  chac  Jefus  Chrift  wilfbe 
£ei'ved  with  noching  of  what  is  ours,  buc  of  what  he 
gives.  Or  rather  thus,  when  Jefus  Chri/l  comes 
unto  men,  he  brings  trouble,  heboid  a  Sword  :  He 
changcth  men  from  what  they  were,  and  takes 
them  off  from  the  pradlifes  wherein  they  walkeU, 
which  they  thought  were  POod.  As  when  Jefus 
Chrift  came,  he  nulled  all  the  fer  vices  of  the  Jews, 
which  they  thought  were  exceeding  Glorious. 
Now  Jefus  Chrift  comes  and  fets  the  ax  at  the  root 
of  the  Tree,  and  faith,  If  wc  will  not  bring  forth 
Fruit,  we  fhall  be  cut  down.  Now  the  Soul  looks 
not  for  any  fuch  thing  as  this.  What  are  the  ex- 
pedlations  of  men  by  Jefus  Chrift,  but  only  that 
Jefus  Chrift  ihould  be  a  Chariot,  that  Jefus  Chrift 
ifhould  give  him  his  hand  to  fit  by  him  in  Heaven  ? 
Men  look  that  Jefus  Chrift  Ihould  come  with  his 
Arms  ready  to  receive  them,  and  his  Bofom  to  lay 
them  in  :  They  look  for  nothing  but  what  may 
make  their  lives  more  free,  and  their  Spirits  more 
quiet  than  they  were  before.  Ycu  will  be  mifta- 
ken  in  receiving  Chrift :  If  you  have  peace  with 
hirayyou  fhall  have  trouble.  You  fhall  be  a  King 
and  reign,  but  he  will  be  a  King  and  reign  over  you. 
He  willbefervedby  you,  bur  you  fhall  take  all 
from  his  Treafure,  that  you  may  fay  only  as  'Va- 
q^id  did.  Of  thy  own  do  1  feroje  tbee»  Now  this  being 
[contrary  to  mens  apprehenfions,  they  are  not  wil- 
ling to  it,  and  being  not  willing  to  it,  they  are  not 
believing. 

If  Jefus  Chrift  be  not  received  according  to  that 
Glory  which  he  hath,  and  which  doth  belong  to 
him,  (  Make  as  much  of  him  as  you  will  )  yet  ftill 
it  will  not  be  falvation  to  you.  We  fatv  bis  Qlory 
(  faith  the  Apoftle,  ("when  he  preached  )  at  tbe 
Qlory  of  tbe  only  hegotteyi  Soyi  of  Qodj  John  i.  i4<. 
^w/^/]  that  is,  ic  was  no  other  Glory,  and  can  be 

counted 


and  ^cei  vin^  Chrijt^  is  Believing.         175 


counted  no  other  Glory  but  what  belongs  unto 
God  himfelf.  Now  as  Jefus  Chrill:  is  preached  and 
known,  fo  he  muft  be  received  by  the  hearers. 
There  is  nothing  that  is  worfhip  and  honor  un- 
co God,  nothing  that  will  make  us  happy,  but  what 
is  clone  unto  God  and  Chrili,  as  fuch.  The  Apo- 
ftle  makes  this  in  i  Thef  2. 1 3.  to  be  a  fign  of  the 
effeduall  calling  and  converfion  of  the  Theffaloni- 
ans,  Thatthey  received  the  word,  not  as  thewor(J 
of  man,  but  a  s  it  was  indeed  the  word  of  God.  As 
the  word  mull  be  received  as  Gods  word  indeed, 
fo  niuft  Jefus  Chrift  be  received  as  he  is  indeed. 
Look  therefore  what  Jefus  Chrifl  mull  be  that  he 
may  be  the  Author  of  falvation,  you  mutl  receive 
himasfuch,  if  your  Faith  be  laving.  It  was  ne- 
ceffary  if  he  would  fave  us,  that  he  Ihould  be  God 
and  Man  :  that  he  fhould  be  the  head  of  al  things : 
rhachelhouldbe  holy  and  feparate  from  fmners. 
Do  you  now  receive  him  by  Faith  as  fuch  a  one? 
Doth  your  Faith  clofe  with  him  gladly  under  thefe 
refpefts  ?  It  is  not  enough  to  favmg  Faith  that  you 
do  not  deny  him  to  be  thus,  but  he  mull  be  owned 
by  you  to  be  thus,  I  fay  he  nmH  be  owned  by  you. 
A  man  may  under  one  confideration  be  wonderfiill 
kind  and  refpeftfuU  to  a  Perfon,  when  under  ano- 
ther confideration  he  will  fhew  no  refpedl  to  him. 
As  for  example.They  faid  unto  Lot  that  he  came  in 
among  them  to  fojourn,  and  would  have  Lorded  it 
over  them.  That  is,  (  as  if  they  fhould  have  faid) 
If  Lot  will  live  among  us,  and  take  his  being  with 
us  as  an  ordinary  Perfon,  he  may  :  But  if  he  thinks 
allthingsmuflbeashewil.  If  he  will  trouble  him- 
felf with  our  matters,  and  order  al  things  according 
to  his  Will,  and  be  our  Governor,  we  wil  have  no- 
thing ro  do  with  him.  Therefore  the  Apollle  faith 
of  fome  men,that  they  love  him  not  asa  Lord,i  Cor* 
16.  2Z.  If  a  man  loa)'s  net  the  Lord  Jefus  Chrift^  let 
I _^^  _^ ^^      ^him 


7  6     Faith,  or  Beliea;in^  is  Ke  ceiling  Chrijt ; 


/ 


\  bimbeaccurfed.     They  love  him  as  Chriit^  for  fo 
he  is  anointed  ;  and  as  Jelus  for  fo  he  is  a  Savior : 
Biic  this  [  Lord"^  being  added,  makes  cheir  hearts 
to  rife  againft  hjm,  and  againft  the  precious  oin- 
menL  i^ndGraces  that  areiuhini.     And  fo  you  fhal 
find  in  7//de  4.    He  faith,  there  are  fome  that  do  dkty 
tbeLQrd.     The  word  A^-tts?*;;,  ufed  for  a  {^Lord"} 
isaMafter  ofafamily:     Ifjefus  ChriH  will  corns, 
and  he  wil  have  all  our  time,  and  flrengch^  and  not 
only  char,   but  rhe  things  than  are  done  muft  be 
afrer  his  order,  and  according  to  his  mind  :  Our  wif- 
dome  andreafon  mm\  not  direftu^  in  the  things 
that  wc  do,  though  they  be  materially  good:    If 
fo,  the  Text  faith,  They  deiiy  him :  that  is,  They 
profefs  they  will  not  have  iuch  a  one  to  rule  over 
them.     And  thus  if  you  compare  ic  carefully  in 
Lul{e  20.  from  9.  to  17.  vcrfe,  with  '•Math,  21 .  where 
the  fame  parable  is  repeated,  though  thofe  that  had 
the  Vineyards  let  out  to  them  were  angry  with  the 
fcrvants ,  yet  they  ufed  them  not  fo  il,  as  they  ufed 
the  Son  :  And  why  did  they  ufe  himfo  ill  ?    It  was 
only  becaufe  he  was  the  heir,  and  would  have  ru- 
led over  them.     TVe  will  not  (fay  they  ^  have  this 
man  rule  over  us*     And  therefore  as  Ferfons  are 
wont  to  enquire  what  the  quality  and  difpofition 
of  thofe  are,  with  whom  they  delire  to  marry,  be- 
fore they  make  any  treaty  or  Covenant  with  them. 
A    wife   Man    or    Woman  firft    fits    down   and 
conlider    whether    they     can     like  a     Man    or 
Woman       of    fucha       Spirit     and    behavior  : 
Suppofe   him  to    be  dull,  and  harlh,   and  con- 
trary to  her  defire.    So  firft  get  the  knowledg  of 
JefusChriftas  heisonethat  faves,  and  then  exa- 
mine your  felves  how  you  can  fubmit  unto  him, 
that  you  may  judg  whether  your  Faith  be  true  or 
not.     Can  you  fuu^pit  unto  Chrift  as  God,  having  \ 
all  things  of  himfclf,  and  having  an  abfoluce  de*  ( 

pendance 


and  Q^cei<ving  Chri/i,  is  ^elee^ing. 


'7/ 


pendance  on  him  for  all  ?  Can  you  receive  him  a$| 
yoiir  Lord  and  head?   and  therefore  fay  ^s  John 
did,  he  rauft  increafe,  but  I  muft  decreaie,  he  mud 
reign,  and  I  muft  be  puc  under  his  feet,  and  it  is  fie 
ic^fhould  befo  :  Yea,  canft  thou  receive  him  thus 
iimply  and  not  upon  condition  only  or  principal-' 
ly  ?  Rather  than  the  Prodigall  would  ftarve,  he 
would  ferve,  and  £erve  in  the  meaneft  condition 
that  could  polliblybc.  Rather  than  he  would  die  he 
would  eat  and  feed  with  the  Hogs.  A  great  change, 
andaltogether  unlike  the  Spirit  of  fuch  a  one  as  he 
was  when  he  went  out  from  his  Father,  that  could 
not  endure  to   live  upon  his  Fathers  curteiie,  in 
hopes  of  his  portion,  but  muft  have  it  in  his  own 
hands.     Now  as  he  did  it  out  of  necellity,  fo  may 
men  be  ready  to  receive  Jefus  Chrift.     But  in  fuch 
a  cafe  as  that  is,  it  is  a  burden  to  a  man,    and  unto 
Jefus  Chrift  alfo.     For  1  befeech  you  conlider  it. 
If  there  be  no  greater  caufc  or  rcafon,  why  a  man 
would  have  Jefus  Chrift^  than  that  he  may  be  a 
Plaifter  to  heal  him  of  his  fores  than  that  he  may  be 
life  to  recover  him  from  the  dead  (His  life  is  d?ar  I 
to  him,  thatiscleer.  And  hisfalvation  is  dear  toj 
him  but  )    J^fus  Chrift  is  only  as  a  means  to  ferve  | 
his  turn,  andfo  far  he  cannot  but  be  deiiredof  a 
man.     What  man  is  there  (  as  you  fhall  hear  by 
andby^    that  will  cake  delight  in  Phyfick  for  it 
felf,  or  that  dorh  not  count  it  a  mifery  to  be  al-  j 
waies  in  Phyfick,  though  it  be  a  means  to  preferve 
his  health.     Salvation  is  to  be  looked  for  by  Jefus  ] 
Chrift,  But  Jefus  Chrift  efpecially.     When  Faith 
gives  enrertainmenc  unto  Tefus  Chrift,  it  alfo  re 
ceivcs  falvation.      As  Chrift  laid  unto   Tiadjei^^ 
This  day  fah>ation  if  come  unto  thy  heufe:    But  Je- 
fus Chrift  is  the  great  and  chief  Gueft.     Faith  (  I 
fay)   bids  welcome  unto  Chrift  and  his  benefits, 
jfeut  moft  of  all  unto   himfelf.     And  fo   much 

bb  now 


.\ 


-v^-^^^**- -^  ^n  <■»■>,,  ^  „ 


I 


78  Paith,  or  IB  skewing^  is  ^c€'i<ving  Chrift.  j 


nowfliallfufficeco  have  fpokeii  of  chac  firft  fore, 
Juch  as  receive  not  Ciirifl  willingly,  and  therefore  ! 
have  no  true  Faich,    becaufe  chey  receive  him  noc  • 
according  CO  that  Glory  which  he  is  of* 

CHAP.    XXVL 

vificondfort  of  ^er fans  7iot  %ecewers  ofjefhs  Chriji 

Chnfi. 


o^zc^.     Snch  as  delay  their  coming 
V/uen  ddaies  argue  univillingmjL 


to 


SEcondly  fiich  alfo  as  do  delay  and  put  ofF  their 
going  unto  Jcfus  CI  ri^  or  clofing  with  him. 
Delay  argues  unwillingnefs.  So  the  Seller  faitli, 
A  man  hath  no  mind,  he  ij  noc  willing  to  lay  out  his 
money,  by  beating  up  and  down  he  doch  noc  make 
up  his  bargain. 

Again.  Delaies  are  a  kind  of  denials.  And  fo  the 
poor  man  takes  them  v/ho  cals  and  asks  for  an 
Alms,  and  receives  no  anfwer.  In  War,  If  men 
accept  not  of  conditions  by  fuchatime,  they  are 
counted  enemies.  God  counts  delaies,  unwilling- 
uefs,  huh^  14.  18.  The  Guefts  that  are  invited 
would  nt  come,  and  yec  if  you  look  there,  you 
ihal  fee  that  they  do  but  puc  off  the  natter  for  a 
while,  foronefaich,  he  had  bought  ay  oak  of  Ox- 
en, and  anpcher  had  other  bufmefs,  that  hq  could 
noc  come.  God  counts  you  to  be  unwilling,  when 
you  are  delaying.. 

There  is  a.  forbearance  which  is  noc  a  delay. 
Asthe  Apoftle^efer  faith  in  2  Tet.  3.  9.  The  Lord 
is_  not  jiack^ concerning  hh  promif:,  though. he  de- 
laies his  coming  to  judgmenc :  becaufe  he  hath  this 
great  reafon  for  it,  viz.  His  ele^  are  in  the  world, 
/  and  muft  be  born  into  ic,  thacfo  they  may  be  cal-( 
1  lea 


•tf^ 


and  ^cei^ving  Qhriji^  is  beUtn>ifi^.       17^      \ 

led  andfavedby  him.  The  Lord  having  io  great  1 
a  reafon  for  his  patience  with  the  world,  therefore 
he  is  not  to  be  counted  flack,  though  he  lets  things 
go  diforderly  and  without  punifhment  for  many 
yp ars  together,  for  what  we  can  think.  I  may  fay 
now  in  the  like  cafe  alfo,  that  a  man  doth  not  de- 
lay to  beleeve  alwaies,  becaufc  he  doth  not  be- 
Iceve  ?  For  there  may  be  fome  reafon  for  it. 
There  is  no  reafon  can  exempt  a  man  from  the  ob- 
ligation unto  Faith.  Its  no  reafon  at  all  for  a  man 
to  fay  that  becaufe  he  is  poor  and  miferable  and 
under  Gods  difplcafure,  or  in  his  fins,  therefore 
heihouldnot  beleeve.  But  though  there  be  no- 
thing to  exempt  a  man  from  the  obligation  of  the 
Commandment  of  Faith,  yet  there  is  fomthing  to 
be  done  before  the  Ad:  of  Faith.  That  is,  the 
heart  mufi:  be  humbled,  and  have  the  fenfe  of  fin, 
The  feiii'e  of  fin  and  of  a  mans  need  of  Jefus  Chri/l, 
doth  in  order  of  nature  precede  &  go  before  this  Adl:^ 
of  rcfting  on  him.  Heshat  bath  no  fenfe  of  rm,ought 
to  fay  that  it  is  my  duty  to  beleeve  :  But  he  ought 
to  fay  as  well ,  That  J  may  beleeve,  I  ought  to  "fee 
my  1ms.  Becaufe  therefore  there  may  be  a  reafon, 
therefore  every  forbearance  of  believing  is  not  a 
denial!. 

Nor  doth  every  forbearance  argue  unwillingnefs. 
Every  forbearance  of  a  duty  is  not  a  fign  that  a  man 
isunwillirigtoa  duty.  As  for  example.  A  man 
makes  his  friend  to  flay  at  the  door,or  in  fome  out- 
houfe  for  a  while  befof e  he  goes  out  to  h'm.  Be- 
caufe the  room  wherein  he  would  entertain  him  is 
not  righted  and  made  hanfome  for  him  :  i^nd  yet 
he  may  be  as  glad  of  his  coming,  as  of  any  thing  in 
the  world.  And  yet  make  him  ftay  till  things  be- 
ready  for  his  entertainment.  So  the  Soul  may  be 
defierous  ofChrift,  and  yet  noc  chink  himfelf  fit  to 

bb  2  receive 


i<ij«iii<tiiaixfa.<.-*- 


^.  >.. —  ■    ■      ' 

g  o     Faith,  or  Belieiun^  is  ^cei^voig  Chrift  j 


J  receive  him  as  yet ;  A  fault  tbere  mcly  be  in  thee, 
and  often  times  there  is,  Becaufe  Jefus  Chrift  pro- 
vides for  his  own  entertainment.  As  foon  as  ^^er 
the  door  is  open,  chat  is,  riiat  the  heart  be  fenfible 
of  fin^  JefusL-hriftdoch  come  in  with  all  his  fmiii- 
tvire,  makes  it  an  habiration  for  himfelf.  if  a  man 
will  itay  from  jefus  Chiift  for  want  of  one  degree 
of  Grace  more  than  he  hath,  there  is  the  fame  reafon 
he  fhould  flay  for  all  degrees  of  Grace  :  for  all  de-'| 
grecs  of  Grace  are  little  enough  to  coriipafs  him 
with,  or  to  give  him  entertainment. 

But  though  that  forbearance  argues  not  unwilh'ng- 
nefs  in  all  cafes,  yet  in  lundry  cafes  it  doch.     as 
for  example.     When  we  are  not  fenhble,  and  take  ^ 
not  notice  of  what  is  done  by  God  and  Chrift  tO| 
egj^e  and  draw  out  the  Soul  by  Faith  unto  him  :[ 
When  nofpurring  will  make  us  go  on:     ThoughJ 
we  beexhorred,  perfwadcd,  commanded,  intrea-j 
ted,  threatned,  yet  ftill  we  ftand  where  we  were. 
Amazed  at  our  mifery,  but  give  not  up  our  felves 
unto  this  Grace  of  Chrift.     Or  if  a  man  be  moved' 
and  noi:  proportionably  unto  the  means  that  ar<?j 
ulei  :  Though  he  hath  lived  long,  and  beeii  underr 
the  perfwafion  of  the  Gofpel  continually,  yet  ftill 
there    is    little,    very  little  progrefs,  or  locking 
towards  the  Lord  Jefus.     Like  green  wood,   thaVi 
though  there  be  much  fire,  and  earneft  blowing, yecj 
retains  uorhing  but  only  a  little  warmth, and  comes' 
not   un:o   fire  at  all.      Were    ic  only  a  dulnefs 
and  heavincls,  andflownefs  of  fpirit,  and  not  un- 
willingnefr,  the  continuance  of  t  he  means,  and  be- 
ing continually  fpurred  would  remove  that;,  and 
makeus  at  length  to  get  as  much  as  might  teftifie 
and  bear  witnefs  to  our  Souls  that  indeed  we  are  in 
love  with  the  Lord  Jefus  Chrift*     Where  (  I  fay  ) 
cpntinuall  means  and  Ordinances  do  but  very  little^ 
it   is.  a   fign  that  there  is  not  only  ilothfulnefs, 

but 


andJJ^eei^ing  Chriji kBeliea^in^        iBi 


but  unwillingnefs,   chsc  the  Soul  is  noc  wrought 
upon  eff equally. 

But  then  efpecially  doth  delay  argue  unwilling- 
nefs  when  a  man  ftiides  and  hinders  the  working  of 
the  means.  Hepinchech  in  the  pains  that  would 
deliver  him  of  all  his  trouble  :  He  weakens 
and  enervates  the  Arguments  that  are  brought 
to  per  ("wade  him  to  go  to  Jefus  Chrifl.  He 
grows  vf  itty  and  Wtfe  and  cunning  to  evade  the 
Arguments  atidRtafons  of  the  Gofpel. 

And  then  again  is  a  mans  delay  a  iign  of  his  un- 
willingnefs:,wheii  he  hath  it  in  his  pov/er  to  beleeve, 
and  yet  doth  nor  beleeve.l  lay  when  he  hath  it  in  his 
power.  As  it  is  a.fign  a  man  is  not  williftg  to  pay  his 
debtj  or  to  give  unco  the  poor,  when  he  hath  it  by 
him,  and  yet  bids  the  poor  or  the  debtor  to  come^ 
another  timeo.  In  all  that  are  regenerate  there  is 
a  spirit  of  Faidii.And  when  they  are  ui\der  the; 
means,  and  the  rneaiis  do  afFed:  chem,  it  is  then  in] 
their  power  to  beleeve.  Naturally  no  man  can  be- 
leeve :  But  it  IS  given  unto  them  that  are  regene- 
rate, and  they  can  bring  that  power  into  aft  \Vhen 
the  means  do  work  upon  them..  As  now  in  the 
:  hearing  of  a  Sermon^  for  a  man  to  with-hold  his 
j  Soul  from  Jefus  Chrifty  when  the  Ordinance  pref- 
I  fech  him,  yet  for  him  to  keep  his  heart  back  from 
goinguntohim,  .thacisafignofunwillingnefs, . 

I  wil  menrion  but  one  delay  more.  And  that  is 
when  a  man  keeps  from  Jefus  Chrift  without  a  Rea- 
fon.,  Andletme  tell  you  this,  that  if  once  a  man 
jfeehisiln,  andhis  ownhelplefsnefs,  there  can  be 
no  Reafon  why  he  ftiQuld  keep  from  Jefus  Chrift. 
If  there  be  any  reafon,.:  It  muft  be  either  in  himfelf, 
ox  in  Chcifl.  If  it  be  in  hinifclf,  it  muft  be  one  of 
th.cfc  two  things,. 
__  Eith?c) 


I    18^     Faith ^  or  Belieofing  is  ^cei^in^  Chrifi 


\ 


Either  the  want  of  Grace. 
Or  che  abundance  of  corruption  andguik  chat 
lies  upou  him. 
If  it  be  wane  of  Grace.    It  muft  be. 

Either  che  corall  wane, 

Or  the  want  of  fome  degrees.  •' 

The  whole  want  of  Grace  that  is  no  ground  why 
youfhouldnot  beleeve,  for  by  beleeving  you  re- 
ceive Grace  for  Grace.  Grace  is  an  eifed  of  Faith  : 
It  is  the  blefTing  of  that  feed,  and  the  Tree  chat 
grows  upon  that  Plant. 

Nor  can  it  be  for  want  of  fome  degree.  For  as  I 
told  you  jufl  now,  There  will  be  as  much  reafon 
for  a  man  when  he  hath  attained  to  twenty  degrees 
of  Grace  to  ftayitil  til  he  hath  attained  to  the  la/l 
degree  of  Grace,  as  there  will  be  for  him  when  he 
hath  one  degree  to  ftay  til  he  hath  tv/enty  degrees : 
for  a  1  degrees  of  Grace  are  little  enough  to  give  Jc- 
fus  Chrift  that  refpeft  which  belongs  unto  him.  If 
it  be  not  therefore  the  want  of  Grace  in  whole,  or 
in  part  that  ihouldkeep  a  man  from  believing,  Is 
it  the  greatnef  s  of  thy  lins  >     But 

Know  that  thy  tins  are  the  greater  by  delaies. 
As  the  debt  grows  more  by  non-payment :  life, 
and  life  upon  life.  And  che  wound  gtows  the 
worfebynot  laying  on  the  thing  that  may  heal. 
Is  not  the  reafon  then  in  tliee  ?  Nor  in  thy  fins,  nor 
in  thy  Guilt:  Bucinjefus  ChriH  >  That  it  cannot 
be.  ^or  the  ^rida  faith  come,  and  tah^  of  the  tvaters 
of  life  freely  ^Kq\cL  22.  17.  And  what  can  be  more 
faid,  or  be  mere  defired?  Jefus  Chrill:  is  glad 
when  Tinners  come  to  him  :  more  glad  than  a 
godly  man  is  of  the  converfion  of  another.  As  in 
Liih^  16.  22.  28.  The  Father  was  exceedingly  vejoy- 
ced  when  chcProdigall  came  hoii  e,  when  che  elder 
Brother  was  troubkdat  k^  T\pnu  10.  S.T/a'  word  is 
uj^h  thee  e^'en  in  ihy  mouth.     It  is  nigii  unto  chee: 

that 


and  ^ceiVmg  Chrifi ^   isHelienuing.     183 


_       n 


I 

I  that  is,  Ic  is  throughly  known.   As  we  throughly 

I  know  the  things  chat  arc  fpoken  in  our  Ears,    the 

found  that  is  not  far  off,  butni^ar.  ^  Now  che  word 

is  nigh  unco  thee,  even  in  thy  jnouch.     As  a  thing. 

that  is  confeffed  by  al,  we  phrafe  it  thus,  i;i^,  chat 

I  ic  h  in  every  mans  mouth.     Now  ic  is  in  every  mans 

;  mouth,  and  Jefus  Chriflr  hath  made  ic  evident  in  his 

i  word,    chac  whofoever  believs  fhall  be    faved. 

I  The  word  is  nigh  chee,  and  in  thy  mouch,   that  if 

thou  beleeveftchou  (halt  be  (aved.     If  chere  be  a- 

ny  reiifon  therefore  chac  chougoeft  noc  unco  Jefus 

Chrift,    ic   muft  be  tliy   own  apprehenfion  and 

rhoughcs.     For  there  is  none  in   the  Objeft  Jefus 

Chrifl :  nor  any  fuch  reafon  in  thy  felf.     1  fay  all 

the  reafonxnuft  be  in  thy  own  apprehenfion.     And 

jcherefore  thy  apprehenfion  is  fuch,  becaufe  indeed 

;  thy  iiearc  is  unwilling  to  receive  Jefus  Chrift.     Un- 

willingnefs  formes  and  fhapes  and  frames  ftrange 

apprehenfions  in  the  Und^jrllanding.     As  where  a 

man  doth  not  love  he  wil  find  occations  to  be  an* 

l^c^ry,  andArgUi-Hencsasofcenas  he  chinks  good  to 

ingage  andfeparatehis  affed^ions  from  that  ching 

or  Perfon.  . 

Efpecially  Beloved  where  chere  is  a  feigned  rea- 
fon. Mark  what  I  fay.  Where  there  is  a  feigned 
reafon  chere  isunwllingnefs  co  receive  Jefus  Chrifl-; 
ALyon,  ALyoafaichcheSluggardis inche  itreec. 

Men  fay  chac  they-fhallbe  refufed  if  rhey  go  unco 
God  by  jefus  Chrirt  for  Faich.  Y-ou  do  but  ima-* 
gine  this:  It's  but  a  feigned  reafOn  for  your  un wil- 
lingnefs, for  none  ever  went  co  him  chac  received  a  > 
ncgledful  Anfwer.  In  J  dm  6.37.-  Thofe  that  come 
unio  me  J  I  vpiU  in  no  wife  caft  out.  • 

Men  think,  if  chiiy  fhould  lay  hold  upon  Jefus 
Chriftitheyfti'ouldbuc  flatter  rhemfelvespr^f ump- 
tuoufly,  and  their  hearts  would  be  hardned  more. 

It. 


m 

(A 

I 


8a      Faith^  or  Belienj'tng  is  Keceinj'm^  Chrtji  j 


It  is  buc  a  feigned  reaf on.     For  as  fire  fofcens  wax, } 
fo  would  the  love  of  God  fofccn  thee.     The  appie- 
henfion  of  the  wrath  of  God  hardens,  and  the  ap- 
prehenfion  of  rhe  love  of  God  fofcens. 

As  men  go  up  and  down  Markets  and  Faires  and 
andchink  todo  betcer  til  chty  have  loft  their  o|.- 
porcunicy  j  So  do  men  put  off,  and  put  oft  to  be- 
leeve  till  the  day  of  Grace  be  paft.     There  is  as- 
great  a  hazard  in  delay,  as  in  oppoUcion  or  refufal ; 
and  though  it  feems  not  unto  the  Conicjence  CQ^  bcj 
fo  great  a  fin,  (  but  it  is  colored  with  modeft^-hu-. 
Imilicy,  andfear  )  yet  notwithftanding  it  is  as  dan-j 
•gerous.      The  Lord  he  reads  the  principle  from 
whence  it  comes,  and  he  judgcth  of  the  Act  acccor->j 
j  ding  unto  it.     The  meani*  continuing  and  rhe  heartji 
;  being  ftirred,  yet  men  find  out  lome  rub  or  other  in] 
1  the  way,  fomthing  or  other  to  ftop  and  delay  tlicir  . 
jcourfe  of  going  unro,  and  clohng  with  Jefus  Chrift.  j 
jitmay  be  their  ruine.    It  is  as  much  as  if  they  fhould; 
ifay,  They  would  have  none  of  Jcfus  Chrilt,  nor  of 
I  his  ialvation.     I  here  are  fome  men  fo  foolifh  that! 
they  wil  not  fend  for  the  Fhyfitian,  nor  take  advice! 
til  the  Difeafe  harh  gotten  them  down  and  they  are' 
'overcomeby  it  and  weakned  and  brought  unto  the' 
Grave.  So  it  is  a  folly  of  Spirit  that  til  we  fee.  all 
means  perishing,  we  wil  not  come  unto  a  period, 
andputanenduntothedifpute  and  debate  of  our 
Spirits  whether  we  fliouldbeleeve  or  not.     That  is 
theXeCond  thing,  that  Delaies  do  argue  unwilling- 
•nefs  in  the  cafes  that  you  have  heard 


CHAP. 


-■-■''  '  •  -  -I  "  I      .    _ 

and  ^ceia^ing  O^^^fly  ^  heliefving.       185 


CHAP.  XXVII. 

A  Third  fort  of  Verfonf  not  ^eceiverf  of  Jefm 
Cbrifly  viz.  Such  as  do  not^inje  Jefm  Chrift  that 
place  in  their  heart  v&hich  is  fitting  for  him. 
There  are*  I.  Some  that  entertain  Jefm  Chrifi 
only  in  their  ^ancy.    Of  thefe  there  are  two  forts. 

I.  Such  as  entertain  Jefm  Chrifl  only  under  the 
Metaphors  and  ^eprefentations  by  which  the 
Scriptures  fet  him  forth.  2.  Such  04  entertain 
him  only  at  a  chief  point  or  T>oUrine  in  Religion. 

I I.  Some  that  entertain  Jefm  Chriji  only  in  their 
^nderfiandings  and  ^eafonings.  111.  Some 
that  do  indeed  entertain  him  in  their  affeUionr^ 
but  not  fuitahle  to  his  excellency.  The  Conclu- 
fwn. 

THirdly :  Letmefpeakcoathird,  thac  do  re- [ 
ceive.andbcleeve  prefently-  They  have*no- 
f  \ultin  rheir  apprefieHfion  of  Chrift,  nor  any  fault 
:,i their  pncs  offand  delates,  buc  they  do  not^ive  Je^ 
fus  Chrift  that  place  in  their  hearts  that  is  fitting 
for  hini.  I  fay  they  give  not  Jefus  Chrift  chat  place 
in  their  hearts  that  is  fitting  for  him.  What  grea- 
ter unwillingnefsalmoft  can  one  fhevr  to  entertain 
one,  than  to  lodg  him  in  fome  mean  room,  or  in 
fomc  out-houfe,  or  with  fome  bafe  and  vile  com- 
pany, which  he  knows  his  Soul  abhors  ?  To  lay  a 
noble  man  among  the  Swine  ?  Or  to  lay  a  man  than  ^ 
is  of  tender  fenie  where  there  are  moft  noifome 
fmels  >  What  greater  proof  of  unwillingnefs  caa 
there  be  to  take  one  into  an  houfe,  than  fuch  an 
entertainment  >  2  Cor.  i.  6.     Wc  befeech  you    re- 

ec  •  ceinje 


^s\ 


I 


8(5    Faith ^  (irBeitenjin^isreceia^in^ChriJl;        j 

cei'venottbeQraceof  Qod  in  nmn.     He    intimates! 
thereby  chat  there  is  a  vain,  that  is  a  flight  and  neg-  I 
le(^fbil  receiving  and  entertaining  of  the  Grace  of/ 
God  by  Chnft.     When  Chiift  was  born,  there  was  i 
no  room  for  him  in  the  Inne,  but  in  the  Stable,  and  ' 
he  was  cradled  in  a  Manger.     And  fo  now  do  men 
deal  with  Jefus  Chrilt  in  receiving  him  by  belee- 
ving.     There  is  a  kini  of  beleeving  which  is  a  re- 
ceiving after  thit  fort.     As  for  example. 

He  is  only  taken  into  feme  mens  mouths :  Men 
fpeakmuch  of  him,  but  their  hearts  are  far  from 
him,  though  they  draw  near  to  him  with  their  lips. 

Some  men  have  Jefus  Chrifl  only  in  their  Fancies 
andfpeculations,  only  in  their  outward  room  and 
Fancy.     TheFancy  isunto  the  Soul  as  the  Porch 
or  outward  Court  is  unto  the  Houfe  :  Or  it  is  as  a 
Shop  or  a  Ware-houfe  wherein  Conimodities  are 
fee  forth,  that  fo  chat  thofe  that  pafs  by  may  be 
taken  and  allured  by  them.     This  is  the  nature  of 
the  Fancy  of  a  man  :  Now  lefus  Chrift  is  admitted 
no  further  with  many  men.     That  is.     The  Know- 
ledg  which  they  have  by  Chrift  is  only  by  the  Meta- 
I  phors  and  borrowed  fpeeches  which  the  Scripcure 
ufeth,andby  whichhe  is  refembled  and  fet  forth 
in  the  Scripture.     Their  knowledg  of  him,  is  not 
proper    bat    Metaphor icall  and  figurative.      For 
rhe  better  helping  you  in  this,  you  muft  know  chat 
there  are  two  forts  of  fanciful    Faiths  (  if  I  may 
ufe  that  cxpreffion  )  two  forts  of  people  that  re- 
ceive lefus  Chrift  only  fo  far.  i.  Such  as  hearing  or 
reading  in  the  Scripture  that  lefus  Chrift  is  Compa- 
red to  a  Rock,  and  Bread,  and  Water  of  life,  and 
unto  a  Tree  of  life,  and  fet  out  as  one  that  ftands 
at  the  door  or  Gate  of  Heaven  taking  and  enter- 
..taift'mg    thofe  xhat  are    received    unto    Glory. 
^1  The 


': 


'         and  Keceivin^  ChriU^  is  Belie^ving.  i  g  7 

The  Scripture  fetcing  ouc  Heaven  as  a  City  :    and 
feilowfhip  vrich  God  as  a  Feaft  where  lefus  Chrift 
comes  as  the  Mailer  of  if,   to  fee  his  Guefls  chat 
they  be  welcome,  and  want  nothing  but  every  way 
entertained  according  co  ch:^  State  and  Fulnels  and 
Pviches  of  his  Houfe :    Suchreadingthat  the  Scrip- 
ture fees  out  Heaven  as  a  Houfe,  and  as  a  Paradice 
for  pleafute,  and  asa  Kingdonie,  that  hath  al  kind 
of   conc-entment  in  it  and  lives  indepently  :  they 
hereupon  begin  to  chink  of  the  flare  of  beleeving^as 
a  participation  of  fuch  kind  of  things,  and  their  af- 
fections are  taken  n  uch  with  them.  And  now  mens 
apprehenfion  of  a  flate  of  Grace  and  happinefs,  it  is 
formedupof  thefe  :   They  contemplateof  happi- 
nefs  under  thefe  refemblances.     This  is  that  which 
the  Scripture  cals  the  form  of  Knowledg.  The  form 
ofKnowledg.     As  in  a  Map  or  Globe  ai  che  king- 
doms and  places  of  che  World  are  puc,  that  in  one 
view  they  may  be  beheld.     So  men  have  in  their 
minds,    and  head  and  thoughts  what  the  Scripture 
hath  thus  fee  forth  Heaven  and  Chrifl  by,  aud  fur- 
ther then  chac  their  underllanding  goes  not.  ^  Of 
this  fort  of  fanciful  kind  of  Faith,   are  R.apcures 
wherein  men  have  vifions,  and  think  they  fee  glo- 
rious fights  both  walking  and  fleeping,    and  thac 
they  hear  voices  fpeaking  unco  chem,  and  comfor- 
ting, and  calling   them  co  chac  Glory  and  Ho- 
nor which  chey  imagine  che  flare  of  Grace  makes 
chem  Sharers  injimagining  chemfelves  co  be  as  upon 
thrones,   and  m  Gardens,    and  in  che  midft  of 
pleafures  and  creafures.     Thefe  are  che  meaneft 
and  lowell  fore  of  this  kind,  for  thofe  thac  have 
buc  liccle  or  no  underftanding  and  infighc  inco  the 
things  of  God,    have  thefe  vifions  and  receptions 
in  their  minds  and  apprehenfions  moft  frequently. 
Ignoranc  Perfons  they  know  not  che  mind  of  God. 

cc  ^  And 


i 


I 


188  Faith,  or  ^eke<ving^  is  ^cel^ing  Cbrijl ; 


And  many  fick  dying  men  whofeunderftandings  are 
wcakned,  or  who  have  but  liccle  under ftandiiig, 
all  chat  is  left  them,  being  bur  a  difturbed  fancy 
who  have  lived  the  life  of  man  lo  far  as  underftan- 
ding  and  fancy  goes,  yet  fomcimes  you  ihall  iiiod 
them  fpeaking  of  their  deiires  to  be  gone,  to  be  in 
Heaven,  cobegone  coficupon  Thrones,  aud  going 
into  arms,  and  going  to  be  partakers  of  richer  and 
greatnefs,  and  to  be  with  tjieir  Savior^  where  Glory 
is  prepared  and  many  iuch  things.  And  yec  it  is 
but  a  Fancy,  as  is  apparent  if  a  man  fearcheth  the 
bottom  of  it.  They  are  taken  with  their  appar  ifions 
and  refemblances  of  Glorious  things,  and  in  them 
they  are  fafe.  Metaphors  or  figurative  fpeeches 
(  Let  me  fpeak  that  by  the  way  )  are  ufed  by  the 
Holy  Ghoi^,  and  of  ufe  to  fignifie  excellent  thingSj, 
and  to  win  the  mind  to  think  of  fpiricual  things; 
The  mind  is  brought  to  think  of  thofe  Heavenly 
things  by  earthly  things :  Even  as  Children  are 
won  to  drink  off  a  cup  of  Phyfick  by  the  gaynef  s  of 
the  Cup,  or  fome  fuch  thing  as  takes  the  Fancy, 
Bucmark  what  I  fay.  There  arc  no  Metaphors  that 
can  fct  out  the  things  of  Jefus  Chrift,  or  Jelus 
Chrift,  as  they  are  to  be  received  by  Faith.  No 
Metaphor  can  fet  them  out.  Saith  the  Text  ^atth. 
II.  27.  ^0  man  kjiOTVs  the  father  but  the  So/i,  and 
thofe  to  r»hom  he  reveals  him :  And  how  doc h  he  re- 
veal him )  ^ye  bath  not  feen,  nor  ^ar  beard,  nor 
hath  it  entred  into  the  }?eart  of  man  :  that  is.  Neither 
by  the  Eye,  nor  by  the  Ear,  what  God  harh  pre- 
pared for  them  that  love  him.  Therefore  if  you 
look  mto  it  you  fiial  find  an  infinite  difproporcion 
between  the  things  figured,  and  the  figure  it  felf. 
As  for  example.  ChriA  is  called  Bread.  Though 
this  be  an  ^mhra^^d  gives  you  a  little  fhadow  of 
Chr ift,  yet  it  tels  you  not  what  Chcift  is  :  for  bread 
doth  but  preferve  life,  andChrift  gives  life  unto 

them. 


and(^ceiVmg  Chriji^   is  Believing.     189 


them  thac  have  ic  110c.  And  you  know  how 
bread  is  made  :  But  Jefus  Chrift  is  of  anocher  con- 
fticuc ion.  Mark  ic.  So  long  as  truths  or  things  are 
in  the  Fancy,  they  are  but  little  known.  For  rhey 
cpnie  not  into  the  Fancy  nakedly  and  in  their  own 
nature,  but  in  foaie  Ihape?,  and  figures,  and  repre- 
fentacionsf.  Before  the  underftand-ng  can  receive 
any  thing  it  muil  fubftrad:  the  thing  from  all  thele 
figures  and  fhapes  which  the  fancy  puts  upon  them. 

Yea  indeed  this  kind  of  figurative  apprehenfion, 
where  it  is  alone/  as  it  is  the  lowefi:  and  meaneft 
fort  of  knowledg,  fo  indeed  ic  is  nothing  but  a  fpi- 
ritual  madnels  and  diflraftion  of  mind.  For  as  ic 
is  madnefs  in  a  man  that  lies  upon  ftrav/  to  think 
himfelf  upon  a  Throne,  and  for  him  thac  hath 
Chains  about  him,  to  count  chem  che  Enfigns  and 
Badges  of  royalcy  and  ftate :  And  he  thac  hath  no- 
thing, to  think  himfelf  to  have  al  things.  The  like 
madriefs  is  it  for  a  man  to  think  of  the  glorious 
things  of  Jefus  Chrift  fo  meanly,  as  meat,  and 
houfes,  or  any  Metaphorical  fpeeches  can  fet  it 
forth  to  be.  It  is  al  one  co  ttiink  mean  things  'glo- 
rious, and  to  count  glorious  things  to  be  mean.  At 
thebcginningof  the  Reformation,  the  Devil  hath 
been  wonderful  careful  to  drefs  up  che  fancies  of 
men  for  Jefus  Chrift.  He  hath  appeared  unto  men 
that  have  been  falling  away  from  Fopery  under  di- 
vers fhapes  :  And  in  al  of  them,  as  if  he  were  an 
Angel  of  light,  fpeaking  for  and  pleading  for  the 
Religion  and  Worfhip  of  Chrift,  and  fetcing  out  hea- 
venly things  according  to  ©archly  and  carnal  ap- 
prehenfions.  And  poor  Souls  in  chofe  timfs  be'ng 
deceived  by  him,  have  thought  indeed  that  they 
had  fuch  Rind  of  Revelation  as  the  Piophecs  of 
I  old,  and  have  applied  unto  chemfelves  thof?  Scrip- 
tures, Atf^f  a.  17.  That  in  the  laft  dakr  young  men 
1    ___  ffoajl 


po     Faith,  or  Beliea;m^  is  Kecei^in^  Chrijl ; 

\fi)jUfee'V2ftoHf,  and  drcamDreams,  &c.  whereas  all 
this  while  in  hath  been  nothing  elfe  but  a  work  of 
fancy,  A  figurative  reprefentation  of  the  things  of 
Jefus  Chrift  unto  them.     Though  there  be  a  great 
deal  ofufe  to  be  made  of  figurative  &  metaphorical 
ipceches  in  the  Scripture  yet  they  are  neither  able 
to  fet  out  Heavenly  things  to  the  ful,  And  as  they 
arc  not  able  to  f-'t  out  Heavenly  things  to  the  ful, 
lo  the  Ground  of  our  Faith  is  no:  the  liniilirude  that 
IS  between  earrhly  things  &  fpiritual  things,  but  on- 
ly rheteflimony  which  the  word  gives  concerning) 
Jefus  Chrift.     And  mark  this.     If  fo  be  that  we  doj 
"receive  the  Teftimony  which  the  Scripture  gives  by\ 
Faith,  then  it  is  without  any  fuch  kind  of  fiape  orj 
image  in  our  Underftandings,    becaufe  we  do  by 
Faith  fo  know  as  God  knows.  As  God  knows  intui- 
tivelyjfo  doth  Faith  alio. 

Ifay  as  Metaphors  are  not  able  to  fet  out  fpiri- 
tual  things  fpiritually  :  So  that  light  by  which 
they  are  to  be  received,  is  not  that  likenefs  which 
is  between  rhe  timilitudes,  but  it  muit  be  from  God 
himfelf  immediately.  Faith  takes  Gods  ceftimo- 
ny."  It  is  not  true  Faith  which  judgeth,  or  accep- 
teth  of  any  thing  by  any  light,  but  the  report  of 
God.  1  Coi\  2.  i6.  Weba^oe  (  faith  the  Apoflle  ) 
tbemindofChrifi*  As  God  himfelf  dorh  not  know, 
his  knowlcdg  is  not  refolved  into  or  gotten  by  Me- 
taphors or  fimilitudes  of  earthly  things.  So  neither 
is  our  knowledgthat  we  have  by  Faith.  There  is 
a  great  oppofition. 

There  are  two  kinds  of  Arguments  as  differing  as 
pofiibly  can  be. 

The*receiving  a  thing  upon  report. 

And  receiving  things  from  fmiilitudes.     That  is 
another  kind  of  reafoning. 

As  when  we  know  there  is  a  God,  and  infinite, 

Wifdom,    and  infinite  goodneis  in  that  Godw^i 

/  know 


and  l^ecei'ving  Chnjlj  is  Believing. 


ipi 


know  ic  inculrively,  (  as  they  fpeak  ),  That  is,  there 
is  fomthing  fals  into  the  heart,  which  (  without 
any  image)doth  fix  this  upon  the  heart^that  there  is 
fuch  a  Wifdom  and  Power.     So  from  the  Teftinao- 
ny  of  God,  there  fals  in  fuch  light,  as  makes  a  n  an 
I  without  any  Image  or  figure  to  receive  Jefus  Chrifl. 
I  Therefore  1  fay  you  do  but  hold  up  Tcfus  Chrifl  in 
!  a  Fancy,   and  hang  him  up  as  a  pifture   in  your 
houfe,  and  that  is  not  a  receiving  him  by  Faith. 
Though  this  reprefentarion  of  him  is  that  which 
(  as  you  (hal  hear  hereafter)  hath  llrange  eiFeds 
*upon  men,  i;i*:^.  An  Imaginary  happinefs  :  And  a 
Iperfwafion   raifed  upon  a  mans  Imagination.     A  i 
^ftrangekindof  efFedl  wrought  upon  mens  affedli-  j 
ons,  and  the  alteration  of  mens  courfes.  | 

But  there  is  a  fecond  fort,  (  that  I  may  go  oh  j 
with  that)  of  thofe  which  have  only  Jeius  Chriil  j 
in  their  Fancy,  and  they  are  thofe  that  know  and 
like  of  him  only  as  he  is  a  part  of,  and  head,  and 
mainpoint  of  the  Doftrine  of  Pvcligion.  As  every 
fcience  doth  confift  of  divers  principles  and  com- 
mon heads  whereunto  all  other  things  are  to  be  re^ 
ferred.  So  doth  Religion  alfo  God  hath  put  all  ! 
that  knowledg  which  is  neceffary  unto  falvation  j 
into  a  frame  or  model.  The  Scripture  cals  it  a  pat- 
tern of  whoUbme  words,  in  2  Tim-  1. 13.  Heharh 
I  put  it  into  a  Summary  or  Syflem.e  that  we  may  fee 
theGlory  and  excellency  thereof  at  once,  and  be 
fettled  in  it,  and  be  taken  with  the  apprehenfion 
of  it,  when  we  fee  one  part  agree  with  another: 
And  there  is  110  contradidion,  and  one  depends 
upon  and  maintain?  the  other.  As  in  a  building  of 
a  itately  Houfe  (which  is  uniform)  when  one 
partisa  fupportunto  the  other.  Look  into  ^eb. 
6. 1,  2.  The  Apoftle  ipeaks  of  foundations  furaniiiig 
Up  al  Religion  into  a  few  particulars.  In  2  Tim.  i. 
13.  The  Apoftle  faith  that  the  pattern  of  wholfom 
.   _  ___„ „__ -—"iS^j^ 


r-    <; 


vf 


p  2     Faith ^  or  Beliea^ing  is  ^ceinjing  Chrifl        \ 


I 


words,  or  fum  of  Religion,  it  doth  coiifift  in  Faith 
and  love.  And  in  another  place  he  cab  ic  the  Do- 
d^trine  which  is  according  unto  godlinefs  i  Tim.  6.\ 
3.  Now  in  this  model  or  frame,  the  Doftrine  of 
Jefus  Chrifl:  is  the  principal  point.  Look  upon 
the  whol  Scripture,  and  Jefus  Chrift  is  the  prina:- 
palTheam,  Look  upon  all  the  matters  that  be- 
long unto  falvation,  and  he  is  the  chief  Argument. 
Even  as  the  Center  is  unto  all  the  lines  in  the  Cir- 
cle, So  is  Jefus  Chriil  unto  all  the  feveral  truths 
which  belongs  unto  eternal  life:  They  are  all 
drawn  from  him,  and  they  all  tend  unto  him» 
And  according  unto  this  ic  is  that  men  do  receive 
Jefus  Chriil.  They  receive  him  as  a  man  receives 
the  ftory  of  Wc>/e/,  or  Joflma^  or  any  other  worthy 
that  have  done  fome  noble  Adits:  Thac  is,  as  he 
who  is  the  fubjed:  about  whom  all  thac  is  conver 
fane.  And  the  Perfon  by  whom  al  thofe  great  things 
have  bin  done.  And  this  knowledg  of  Jefus  Chrift 
is  that  which  the  Apofte  calleth  a  foundnefs  in 
the  Faith,  TitW5  2. 2.  when  as  men  err  noc  from, 
and  make  noc  fliip-wrack,of  Faith  and  a  good  Con- 
fcience,orFaichefpecially.  i  Tim.  i.  ip.  From 
this  knowledg  a  man  may  befo  eftabli/hed  in  the 
profeflion  of  Jefus  Chrifl:  as  that  he  may  be  able  to 
inflruft  others,  toanfwerall  arguments  that  Hall 
be  brought  againil  this  profeflion,  and  to  endure 
much  even  as  the  Heathen  Philofophers  thatwould 
rather  die  the  cruelleft  death,  than  leave  any  one 
principle  of  their  learning  and  profeffion  which 
they  had  received.  So  a  man  may  fee  fo  great  a 
reafonfor  the  things  of  Jefus  Chrifl:,  thac  a  man 
fhal  not  dare  CO  part  with  the  leafl:  beam  of  it  for 
the  greatefl:  afEid^ions  in  the  world,  or  to  avoid  the 
\  greatefl: m.ifery.  But  yet  notwithftanding  all  this 
a  man  may  be  without  faving  Faith.  It  may  be 
1  thus  received  into  a  mans  mind  and  judgment,  and 

yccj 


mll^cei^ing  Chrifly  is  ^elefving.      j  p  ^ 

yet  not  be  a  faith  thacwil  bring  him  life  and  Saiva 
cion  atthelaft.  Forlbefecch  youconfidcric.  A 
man  may  thus  receive  Jefus  Chrift  by  a  common 
gift  of  che  fpirit,  though  he  harh  no  Grace.  In 
^om.  2.  20.  The  Apoftle  faith  of  thofe  that  were 
not  Jews  in  theCircumcifion  of  the  heart,  that  they 
had  a  forme  of  knowlcdg  and  did  delight  chem- 
felves  in  the  Law,  compared  wichche  laft  verfe. 
And  if  you  look  into  <2\om.  6.  17.  Youihal  find 
that  betides  the  forme  of  Doftrine,  unco  a  mams 
Salvation  there  is  required  his  being  delivered  up 
unto  itc  But  (  faith  he  )you  have  obeyed  from  the 
heart  the  forme  of  Dodirine,  whereunto  you  were 
delivered.  DELIVERED,  that  is,  caft  in  the 
ihape,  and  conformed  unto  it,  io  as  that  what  you 
know,  hath  authority  and  power  over  you.  As 
we  fay  a  man  is  delivered  into  fach  a  ones  hand, 
when  he  is  made  fure  of,  fo  as  he  cannot  efcape, 
A  man  mult  through  obedience  come  under  the 
power  of  thac  which  he  knows,  or  his  knowledg 
is  not  f  aving. 

Yea  notwithftanding  al  this  kind  of  knowkdg,and 
this  Judgment,  and  underftanding  of  Jefus  Chrift,  a 
man  may  have  no  affedtion  nor  loveUQto  him  at  al. 
In  John  2.  2$.  Itisfaidtbat  many  beleeved  upon 
Chrift,  but  yet  he  faith,  they  were  fuch  as  he  did 
not  dare  to  truft  himfelf  with  al.  That  is^  they 
would  have  betrayed  him,  and  for  their  own  ad- 
vantage would  have  put  him  into  the  hands  of  his 
enemies.  2  Tim*  3.  5.  TheybaweaformofQod' 
linefiy  hut  deny  the  power  thereof  in  their  li'ves*  That , 
is,  a  man  may  know  much,  andknow  itexaftly, 
and  yet  the  things  known  have  no  power  to  order, 
their  affeftionor  to  fubdue  their  corruption.  Or 
as  fome  do  underftand  the  [Power  ]  in  opp<piition 
j  to  the  [[Form.]   They  do  not  value  the  things  as 

d  d  they 


p«lBik»a«W^ 


1 94         Faith ^or  helee^ingy  is  ^celnjtng  Chrijl; 


I  they  areiniliendelves  5  Ai  rheir  efteem  reacheth  no 
fuicher  chen  che  order  and  rank  chat  chefe  things 
beare  in  the  marrers  of  the  world.  As  for  exam- 
ple. A  man  in  caftingup  an  accon.pt  may  value  a 
counter  a  pound^or  a  thoufand  pound,  onlybecatfe 
it  is  fo  in  reckoning  :  So  a  man  may  value  Jeius 
Chriflat  a  great  reckoning,  as  one  that  contains 
^1  the  doditrme  that  belongs  unto  Salvation^  and  yet 
norwithftandinguntoa  mans  felf  Chrift  may  be  but 
a  brafs  Counter,  and  as  one  that  hath  no  value  in 
himfcif.  That  is  al  I  flial  leave  concerning  this  point 
That  Jefus  Chrift  is  received  only  into  the  fancy, 
when  a  man  knows  not  Chrift  in  himfelf,  but  his  ap- 
prehenfion  is  formed  only  into  the  Metaphors  and 
figurative  fpeeches  in  the  fcripture  of  him.  And 
when  they  know  him  only  as  he  is  the  main  point  of 
Dodilrine  in  religion,  but  his  heart  is  not  taken  with 
himfelf. 

There  are  fome  who  go  yet  further.  And  they  are 
fuch  who  take  Jefus  Chrift  into  their  uiiderftanding 
But  it  is  into  the  reafoning  part  of  them  (  as  I  may 
fo  fpeak  )  that  is,  fofaras  they  are  convinced  by 
deaionftrations  and  evidencesandundenyable  argu- 
ments, fo  far  they  receive  Jefus  Chrift,  True  fakh 
goes  by  teftimony,  and  that  is  the  argument  and 
cheife  ground  of  it.  A  man  niay  receive  the  word  of 
God  to  be  true  upon  the  fame  ground  that  he  may 
receive  any  other  writingjOr  book  which  teat:heth  a 
man^whether  it  be  the  knowledg  of  Countries,or  of 
the  hcvens,or  any  other  art  whatfoever.In  the  fcrip- 
ture Ifay  a  man  fkal  fiad  the  fame  things  to  perfwade 
him,  which  he  finds  in  other  books.  A  man  belec-ves 
other  Books  to  be  true5becaufe  it  hath  good  report, 
'  becaufe  it  is  antient.  And  the  parts  agree,  And  they 
interfere  not,  nor  contradift  one  another  :  They 

i  have  experience  that  the  things  there  faid,  comes 
to  pafs,&  the  like  things  have  been  done  which  they 
report. 


and  ^ceiving  Chriji^  is  Believing. 


I 


report.  Andfoa  man  upon  che  antiquity  of  che 
fcripture^andthe  agreement  of  the  fcriptm  ^^and  u- 
pon  the  equity  that  is  in  the  command  of  the  fcrip- 
ture,  comes  to  think  that  the  fcriptures  are  true. 
But  now  the  Spirit  of  God  ;oyning  v/ith  thefc^  and 
fitting  upon  thefe,  (  I  fay:,  Thefe  common  argu- 
ments withal  fciences  )  thefpirit  of  God  improving 
al  thefCjmay  work  upon  men  very  much,But  if  fo  be 
that  men  go  no  further  then  thefe,  there  is  not  faith 
in  Jefus  Chrift  neither.  For  1  befeech  you  mark  k. 
Al  faith,  it  is  an  aft,  fo  far  as  it  is  faving,  it  is  a  wil- 
ling receiving  of  Jefus  Chrift.  But  thefe  demon- 
lirarions  and  arguments,  they  do  compel  theunder- 
ftanding.  The  under  Handing  cannot  but  <;onfen^^ 
unto  them,  and  it  is  irrefiftibly  (  do  what  it  can  ) 
bowed  CO  give  confent  according  to  the  fame,  and 
that  is  an  argument  that  it  is  not  faving.  As  a  man 
who  yields  obedience,  not  becaufe  he  loves  the  Go^ 
vernor,  but  becaufe  he  knows  not  how  to  help  him- 
felf  (  or  to  do  otherwife  )  being  conquered.  So 
^.thefe  evidences  and  flrong  reafons,  they  leade  g 
man  captive,  and  a  man  confents  in  his  underfland- 
ng  although  the  heart  be  againft  them :  a  m^an  rnay 
;oyn  together  with  them,  and  yet  notwichftanding 
thex;  be  things  which  his  heart  doth  moil  of  al  ab- 
horre  :  therefore  they  cannot  be  faving.  Miilake 
me  not  beloved. 


There  i;  nothing  fo  carefuU  of  having  a  good  evi- 
dence, as  Faith  is,  It  is  the  moft:  fecure  Grace  of 
truftingunto,  that  poflibly  can  be  :  It  will  cake  no- 
thing but  what  is  iacreated  for  its  ground :  It  will 
either  have  a  teflimony  from  God  that  cannot  err, 
or  elfe  it  wil  not  receive. 


But  though  y  aich  may  look  after  the  cieere/l  evi- 
dence,   yec  it  looks  not  after  an  evidence  arifmg 

dd  2  from 


5 


{  . 


, .  ■»  III  — ■ 

n6     Faith,  or  ^elie^in^  is  ^cei^oing  Chrift  j 


fioni  the  things  chemfelves,  but  from  the  word  of  I 
God  :  Not  from  the  Matter,  but  from  Gods  report.  | 
If  God  wil  fay  it,  lee  the  thing  be  never  fo  obfcure,  j 
and  contrary  to  fenfe  or  rcafon,  yet  Faith  will  re- 
ceive it.     But  that  wich  I  now  intend  in  this,  is>   t 


That  even  as  the  Devils  they  do  beleevc  (  the 
Text  faith  in  y^m.  2. 19.  )  but  they  do  it,  becaufe 
rhey  have  experience  that  the  things  which  God 
hath  fpoken  come  to  pafs  (  as  I  have  fhewcd  here- 
tofore )  They  are  convinced  by  what  they  have 
feen  and  found,  that  what  they  yet  fee  not  accom- 
plifhed,  fhal  be  in  Gods  own  time.     And  fo  there 
is  a  Faith  alfo  among  men,    even  concerning  the 
things  of  the  Gofpel,  which  is  contrary  unto  their 
lufts :  But  yet  its  not  grounded  upon  any  thing,  but 
meerly  upon  demonftration,   upon  deraonflration 
(  I  fay  )  or  experience,   and  therefore  it  doth  aot 
fave. 

There  are  fome  therfore  that  receive  Jefus  Chrift 
only  into  their  reafon.     Into  their  reafon  only.     If 
have  made  thefe  feverall  fteps  in  the  laying  open  of 
this  truth,  becaufe  that  the  Devil  doth  with  the 
Souls  of  men,    even  as  Warriers  do  when  chey 
have  a  place  to  hold  out  againft  an  enemy.  If  fo  be 
that  they  cannot  keep  one  Wal,  or  one  part  of  the  j 
Fort,  they  get  to  another,    and  there  ftrengthen' 
themfelves  :  They  would  keep  them  out  of  al.  if  the 
Devil  can  keep  Chiift  out  of  the  fancies  of  men,! 
he  wil.     If  he  cannot  ftay  him  there,  by  reafon  of) 
the  means  that  they  live  under,  then  be  ftaies  him 
in  Reafon,  and  labors  to  fet  him  up  there:  You 
fhal  know  what  I  mean  by  it  by  and  by.  I 


A   man  may  receive  Jefus  Chrift  into  his  rea- 
fon, and  yec  have  no  good  wil  to  him.     (  which  is 
I  the  Poiuc  that  I  have  in  hand  )  For  as  the  Eye  be- 

\ H\ 


and (I^ceia;ing  Chrijt  is Belicrving        197 

ine  openedTTannotbuc  feTche^light,  fo  nckher  can 
Che  ifnderftandingbut  cake  nocice  of  che  cruth  char 
is  propounded  unco  k.  The  Will  hach  a  power 
when  che  Ob>ei^  is  before  ic  co  rcfufe  ic,  Buc  the  uH- 
djrftanding  hach  no  fuch  pcwer.But  when  as  a  thing 
is  propounded,  ic  cannot  buc  obferve  ic.  A  man  may 
noc  like,  nor  own  whac  i?  propounded,  buc  he  can-  | 
noc  buc  take  notice  ofir.  And  therefore  ("by  che  | 
way  )  when  we  fay  chac  men  will  noc  know,  or 
men  are  wilfully  ignorant.  The  meaning  is  this. 
They  wil  noc  be  known  to  kaow>  or  do  wilfully 
keep  chemfelves  from  refleding  upon  the  confide- 
racionof  what  chey  do  know  :  for  when  che  light 
comes,  Ic  cannot  (1  fay  )  buc  be  received.  Ther- 
fore  for  the  better  opening  of  a  mans  receiving  Je- 
fus  Chrill  into  his  reafon. 

Know,  that  there  is  a  difference  between  Reafon, 
and  Reafoning.  In  che  Lacine  tongue,  they  have 
two  words  that  do  aptly  cxprefs  ic.  ^atio  and 
^atioriH  operatto.  Ic  is  chac  reafoning  which  God 
hach  given  unco  men,  co  joyn  truths  together,  which 
are  of  one  fort,  and  belongs  unco  one  fubjeft.  And 
CO  colled:  and  gather  the  confequences  which'fol- 
jlow  thereon.  This  is  reafoning.  And  by  this 
many  men  come  to  be  great  difpucers,  and  conten- 
ders (as  you  fhal  hear  by  and  by)  for  rhac  Faith  of 
Chrift  which  they  have  noc  dwelling  in  their  hearts. 
As  in  the  time  of  che  Law,  The  Jews  had  fome 
who  kept  their  Genealogies,  who  retained  the 
knowledg  of  every  Tribe,  the  heads  of  che  fa-[ 
milies,  and  che  kindred,  and  che  alliances  which  I 
I  every  one  had  CO  anorher  by  macches  and  mariia-^ 
j  ges.  So  God  hach  given  j^  Reafoning]  in  the  foul 
I  this  office.  To  keep  che  foundation,  or  principall 
iheadsof  rruchs  and  co  keep  alfo  in  memory  che 
■confequences,  which  are  as  it  were  the  kindrt^d  of 
1 .     thofc 


■m 


if 


i: 


^8     ^^ith^^r^elieryinx  is  ^cei^v^n^O^ftT^ 

thofefoundaJ^ion  truths"  rhe  marrl^^^^TwhiciT^ 
common  head  hath  with  another,  the  influences 
which  one  point  hath  into  another.  This  .Reafo- 
ning  ads  nothing  unro  truth,  bur  doth  arife  from  the 
nature  of  truth  it  felf,  and  is  in  the  thing,  in  the 
truth,  whether  or  no  that  it  be  reached  by  us  or  not 
As  for  example. 

We  reafon  thus.     If  God  made  the     World 
then  the  World  was  not  ecernail.     Whether  wei 
colled:  this  or  not,  yet  in  this  faying,  tzc^.  That  God 
made  the  World.     This,  i^ic^.  that  it  is  not  eternal 
is  comprifed*      And  this  kind  of  Reafoning,  the 
I  Scripture  makes  ule  of  in  the  matters  of  Faith. 
\%pm,  3.  28.     Therefore  we  conclude  chat  a  man 
is  not  jufliiied  by  the  works  of  the  Law,    but  by 
Fa'thin  JefusChrift.     Andin  ^latth.  22.  32.  Up- 
on  this  Jefus  Chrift  proves  the  refurreftion  of  the 
bodies  of  men,  i;i«^,  God  hath  faid  j  That  he  wiU  be 
the  Qod  of  AbrsihcLmyUai3.C3  and  Jacob,  and  of  thofe 
that  beleeve  upon  him*     If  he  hathfaid^C^^kh  Chr  irt:  j 
j  that  he  will  be  their  Qad^  then  by  confequence.  They 
|do  liyeunto  him,  and  their  bodies  alio  ftall  live 
together  with  their  Spirits.     And  becaufe  the  Scrip- 
ture niaketh  fuch  ule  of  thefe  confequence?,  or  this 
kind  of  reafonmg,  therefore  we  are  commanded  to 
attend  unro  reading,  becaufe  the  words  of  fcrip- 
ture  are  means  whereby  things  comes  thus  into  our 
Underilanding.     And  we  are  required  to  Search  the 
Scriptures,  y^^w  9.  19.  which  is  a  Metaphor  taken 
from  Hunters,  whether  they  be  Beafls,  or  Men : 
They  look  after  the  foot  fteps  of  their  Game.     As, 
by  inflindtcheDogtaketh  thefent  here  and  there, 
and  follows  the  Game,  as  if  it  were  following  the 
conclufion.     So  the  mind  of  a  man  puts  things  to-/ 
gcther,  and  muft  put  the  things  together  that  are  in 
the  Scripture,  and  conclude  from  them.  ' 

But 


and  ^ceiving  thrifts  is  Beliea;tng.         i pp 

Butbeddes  chisReafoning,  There  is  alfo  Rea- 
fon.  which  is  the  principles  and  notions  of  things 
that  are  in  us  by  nature.     And  thefe  are  of  two 

forts. 

Some  are  common  and  univerfally  true.  True 
ia  every  Matter  or  Science.  As  for  example.  That 
the  rule  is  before,  and  more  known,  than  that 
whichisruledby  it.  That  the  Caufe  is  more  ex- 
cellent than  the  Effe^.  That  the  means  (  fo  far  as 
in  is  a  means )  is  lefs  excellent  than  the  end.  Thefe 
and  divers  others  are  true,  not  only  in  humane  Sci- 
ences, but  in  matters  of  Faith.  As  for  example.  It 
is  as  true,  that  the  fcripture,  becaufe  it  is  a  rule,  is 
before  mens  Faith,  and  before  the  Church,  and  of 
greater  authority  and  efficacy.  Even  as  it  is  true, 
that  the  Laws  of  men  arc  in  order  of  nature  before 
any  thing  can  be  done  lawfully,  or  to  have  a  re- 
ward or  acceptation.  And  fo  again.  The  Body 
of  Chrift,  though  it  be  in  Heaven  and  ful  of  Glory, 
yet  notwithltanding  is  as  well  contained  there, 
and  not  every  where>  as  it  was  ia  one  place,  and 
iiot  in  another  when  it  was  upon  the  earth. 

Now  be^des  thofe  generailanduniverfal  prmci-  j 
pies  of  reafcn,  there  are  in  us  by  nature  particular 
principles  or  notions  which  do  belong  unco  parti- 
cular fubjefts.  As,  Unto  the  nature  of  God  :  and 
unco  Righteoufnefs,  and  unto  juftice  :  Whether 
that  righteoufnefs  be  perfonall,  and  morail,  or 
whether  it  be  political,  or  that  which  a  man  is  to 
cxercifeas  a  ludg  towards  others.  There  are  no- 
tions which  are  proper  unco  the  beings  and  kinds  of  i 
Creatures.  Now  to  draw  unto  the  thing  that  I 
would  fpeak  unto  in  divers  cafes. 


BothReafon  Screafoningmay  argue  an  unwilling- 
nefs  to  receive  Icfus  Chrift,  andfo  a  wanc^f  true 

Faith* 


1 


i6 


aoo     Faith y  or  mlte^mg  ts  Recet^vm^  Lf^rtjt  j 


\ 


faith.     The  receiving  Jefus  Chrift  may  be  fuch  both 
into  reafon,  and  into  reafoning  as  argues  a  man  not  i 
CO  beleeve   upon  Chrift  unto  the  Salvation  of  his  | 
foul.     Give  me  but  leave  to  inftance  but  in  fome  of 
chefe  as  brcifly  as  I  can.     As  I 

r  ' 
I.  Whennomoreis  beleeved  concerning  God 
and  Jefus  Chrift,  (  Mark  it)  when  we  beleeve  no 
more  of  God  and  Jefus  Chrift  then  can  be  deduced 
out  of  the  principles  of  the  knowledgof  God,which 
are  in  us  by  nature.  Take  the  principles  of  ^he 
knowledgof  God  which  are  inusby  nature,  and 
that  not  only  in  nature  fallen  and  corrupted,  but  in 
perfed:  and  innocent  nature.  The  reftimony  which 
God  gives  us  of  himfelf  through  Jefus  Chrift  (  I  fay 
that  which  God  hath  revealed  Chrift  muft  do  for  us 
or  elfe  we  cannot  be  faved  )  cannot  be  deduced 
from  rhofe  principles  and  from  that  reafon,  hy  any 
underftanding  whatfoever.  Mark  it.  What  God 
doth  do  in  and  by  Jefus  Chrift  may  be  reduced  unto 
that  which  God  hath  made  known  of  himfelf,  and 
is  his  nature  :  There  is  no  inconfiftenq?'  between 
them.  Yea,  the  nature  of  God  becomes  a  pawn 
and  lecurity  for  the  making  of  that  good.  But  out 
of  the  nature  of  God,  thefe  things  cannot  be  dedu- 
ced-   As  for  example. 

There  i«  no  inconfiftency  between  Gods  holinefs, 
and  his  giving  his  Son  for  us.  There  is  no  inconfi- 
ftency between  his  Juftice  to  puaifh  fin,  and  his 
pardoning  of  fm,  as  he  doth  it  :  They  may  wel 
ftand  together.  But  the  moft  perfeft  and  abfolutc 
underftanding  of  the  Juftice,  or  of  the  holinefs  of 
God,  or  of  the  mercy  of  God,  cannot  teach  a  man 
that  God  wil  pardon,  or  that  God  wil  give  Jefus 
Chrift  for  him  :  But  that  a  m.an  muft  have  know- 
ledg  of  from  another  relation.    And  that  which 

^^^^ C  I 


] 


and  Keceiying  ChriH^  is  Beliea^ing.         2  o  1 


CI  fuppofe  )  doth  make  this  as  clecre  as  can  be,  is 
this  j  That  the  things  which  do  belong  unto  our  Sal- 
vation by  Jefus  Chrift,  area(^s  of  Gods  meer  wil 
and    pleafure    :  Such    unto  which  his  nature  of  it 
fe^f,  ads  not,    but  becauie  he   of  his  ov/n  plea- 
fure wil  fo  do.     And  therefore  you  fhal  find  that, 
the  G  of  pel  is  fa  id  to  be  hid  from  the  Angels,  even 
the  Angels  that  are  in  heaven,  til  it  be   revealed 
though  that  they  have  as  perfed:  knowledg  of  God  f 
as  Creatures  can  have.     Xhey  fee  the  face  of  my| 
father  continually,  faith  our   Lord  Jefus  ChriiK 
The  Angels  that  are  in  heaven,  know  the  love  of 
God,  and  they  know  the  mercy  of  God,  and  they  j 
know  the  power  ofGod  :  Thefe  arc  the  fubjeds  of  | 
their  meditation  :  They  are  indued  with  fuch  un-  | 
derftandings,  chacthey  cangoas  far,  and  pierce  as  | 
deeply  into  them,  as  can  be  by  creatures ;  And  yec 
notwichftanding,  that  God  fhould  pardon  and  for- 
give a  fmner  by  jcfus  Chrift,  chat  they  coirld  not 
find  out.     And  therefore  the  Apoflle  faith  in  i  Tet. 
I.    12.    15.  That  the  Angels  did  Hoop  down  :  As 
a  man  lays  his  eare  where  he  can  hardly  heare.    ,So 
the  Angels  did  floop  down.   It  was  as  much  as  rhey 
could  do  when  God  did  reveal  the  Gofpel  to  ap- 
prehend or  take  notice  of  it.     So  you  know  that 
the  fcripture  faith,  that  the  things  of  Jefus  Chrift) 
they  are(  in^^^t/^    16.   17.  ')  Hot  revealed  hyflejh 
and  bloody  hut  by  my  father  which  is  in  H^aveUi  faith 
Chrift.     Were  the  matters  of  our  Salvation  the  ne- 
ceffary  efFeds  of  ^ods  attributes,  and  his  nature, 
then  the  things  of  our  Sahrarion  might  be  found  cue 
by  thofe  that  know  and  ftudy  that  nature  and  thofe 
Attributes.     But  that  you  fee  they  cannot.     The 
Prophets  in  i  fPet.  i.   i<2.  That  prophefied    con- 
cerning Chrifl  by  an  immediate  revelation: yet  were 
faint  to  have  another  revelation  to  know  the  cir- 
cuiiiflance  of  the  time  when  the  things  whereof ! 
ee  they  I 


11 


I 

I 

i 


(they  fpake  fhould  be  fulfilled  and  come  to  pafs. 
Take  the  divine  nature  of  Chrift  as  he  is  the  fccond 
perlon,  of  the  fame   fubltance    with  the  father. 
And  though  you  fhould  know  that  fully,  though 
you  had  a  perfeft  underflanding  of  it,  yec  cou(d 
you  not  know  by  it,  what  the  heart  of  Chrifl:  is  to- 
wards you  as  a  Mediator.  And  the  reafon  is,becaufe 
as  what  the  father  doth,  he  doth  do  voluntarily, 
and  not  from  a  neceffity  of  nature  :  So  what  Jefus 
Chrift  the   fon  doth;,  he  doth  out  of  a  voluntary 
compad:  and  covenant  made  with  the  Father.  And 
therefore  he  faith,  becomes  to  do  his  wil.     Heb. 
10.  p.  And    QaL   i.  4.  ^e  gave    bimfelf    accor- 
ding unto  the  wil  ofC^od  and  hit  father,     N  ow  mark 
it.     Iffo  be  that  perfed:  nature,  Man  in  innocency 
cannot  underftand  by  the  nature  of  God  what  are 
the  things  which  do  belong  unto  Salvation  by  Jefus 
Chrift  ;  Jf  fo  be  that  a  man  muft  beleeve  more  un- 
to Salvation,  then  a  perfed:  underftandmg  (  which 
the  Angels  have,  if  it  were  in  man  )  can  reveal  unto 
him.     Then  muft  he  beleeve  more  then  thQ  corrupt 
and  depraved  mind  of  man  can  teach  him. 

Beloved^let  me  draw  it  down  to  a  little  more  nar- 
row compafs  that  may  fit  your  praftife. 


The  things  which  God  hath  revealed  are  not  ex- 
amined and  judged  by  what  is  effential  unto  the  na- 
ture of  God.It  is  lawful  to  examin  what  is  the  effen- 
tial nature  of  ^od.  Itis  lawtulto  look  into  what 
Qod  wil  do,  that  we  may  fee  his  attributes  ihining 
forth  in  rhem:  But  to  examin  the  truth  of  what  he 
hath  promifed,  by  that  which  is  effentialandnatu- 
r;ilunto(jod,isfor  a  man  to  go  out  of  the  way  that 
is  faving,     1  wil  make  it  plain  to  ycu. 


You  fhalfee  many  a  poor  foul,  when  he  hearci  | 
1  in 


-.-js,"- ;  r 


-J^-^ — — M  — ,, ,J^^ 

and  ^cei^vlng  Qhrijl^  is  believing.       203 


in  the  Miniftry  of  the  word  cleerly  affsrced  chat 
God  wil  forgive  and  pardon  fin:  Ihe  promifes  of 
life  and  Salvation  are  wich  fuch  evidence  and  lighc 
held  forth,  as  that  there  is  no  exception  canbe 
giadeagainftthem,  Yec  nocwirhftanding  youfhal 
find  a  poor  foul  keeping  off  from  refting  by  faith  in 
thenijbecaufe  he  faith  God  is  Juft  and  of  a  holy  na- 
ture. And  what  communion  can  there  be  between 
fuch  a  one  as  he  is,  and  God  ?  Mark  it.  Becaufe 
chat  the  nature  of  God  doth  not  of  it  fe  If  give  forth 
or  promifefomuch  as  the  Gofpel  doth;,^therefore 
the  Gofpel  is  called  in  queftion  by  them.  Who  e- 
ver  thou  art  when  thou  heareft  the  promife  of  God 
in  Chrift  and  by  Chrift,  that  ob;edteth  that  God  is 
juft,  and  the  avenger  of  fuch  a  one  as  I  am,  Unlefs 
this  be  thy  end,  viz.  To  learne  how  the  Juftice  of 
God  is  preferved  entire  notwichftanding  he  palTerh 
thee  by,  unlefs  it  be  I  fay  to  this  end,  Thou  dofl 
lay  aftumbling  block  before  thy  felf  in  the  way  of 
faith  and  beleeving  :  Yea  thou  dofl  difcover  an  un- 
willingnefs  to  beleeve  upon  Jefus  Chrift.  Thou 
thinkeftGcd  is  unwilling  to  fhew  thee  grace  and 
mercy,  becaufe  thou  thinkeft  he  wil  do  no  more 
then  he  muft  needs  do  by  the  necefTity  of  his  own  , 
nature.  We  count  that  man  to  be  exceeding  hard, 
who  wil  give  no  more  then  he  is;  conftrainedto  do 
by  law.  So  thou  doft  with  God.  Thou  counteft 
him  to  do  no  more  then  by  law,  if  thou  counteft 
that  he  wil  do  nothing  but  what  his  nature  doth 
hold  forth  :  if  thou  makeft  his  nature  to  be  the 
rule^  and  not  his  promife. 

His  nature  doth  give  fecuriry  that  i  hat  which  he 
hath  promifed  fhal  be  performed,  and  that  he  wil 
do  what  he  hath  promifed.  How  hard  is  that  man 
to  beleeve,  that  wil  beleeve  no  more  then  he  is  for- 
ced unto?that  wil  beleeve  no  report  unlefs  he  heares 

ee  2  ir 


I 

i 


2^^rFaith^^  ^  receiry'tng  Cbrifi;        j 

ic  with  his  own  eares,  and  fees  ic  with  his  own  eyes: 
^  Andfodoft  chou,  when  thou  wile  not  reft  in  che 
promife  of  God.     Ic  is  true  indeed. 

That  men  may  be  brought  to  belpeve,  we  tea<fh 

themthac  the  nature  of  God  is  goo^  and  kind  and 

merciful:  But  it  is  only  to  thcfeends,  and  in  this 

fenfe  :  Partly  to  (hew  them  that  God  is  not  moved 

by  any  thing  out  of  himfelf :  But  not  to  fhevy  th-em 

that  he  were  not  God  by  nature  unlefs  he  took  their 

caufe  CO  heart.     Andpartly  it  is  to  fhew  them  how 

his  wil  hath  fethis  nature  on  work  for  them,  and 

of  his  grace  he  hath  laid  a  law  upon  himfelf  that  as 

he  is  holy,  he   fhould  keep  his  word,  And  as  he 

would   be  acknowledged  to  be  powerful,  fo  he 

fhould  work  for  us :  and  as  he  would  haverhe  glory 

of  his  Juftice,  fo  he  ihould  fave.     And  therefore 

Chrift  ufeth  thefe  tkles^^^f^er  and  ^oly  father, zs 

it  is  in  7(?^^z.l7.II.2I.But  this  is  the  firfl  thing.  When 

men  wilbeleevenomore  then  can  be  deduced  out 

of  thofe  principles  which  they  have  of  the  know- 

ledgof  God  in  them  by  nature,  when  as  the  things 

that  God  hach  promifed  by  Jefus  Chrift,  are  thofe 

things  which  his  nature  wil  make  good,  but  they 

are  thofe  things  only  which  his  wil  hath  given  to 


us, 


II.     And  again,  Men  do  receive  Jefus  Chr ifl  inro  j 
their  reafon  only,  when  as  they  wil  beleeve  noj 
more  then  can  be  demonftratcd,  and  evidently  con- 1 
eluded  from  che  fcriptures  themfelves.  Concluded 
from  the  fcripturc,  every  thing  muft  be  demonftra- 
tively  or  by  juft  confequence,and  it  is  beleeved  fa- 
vingly  :  But  chough  it  muft  be  concluded  juftly^yec 
it  is  not  neceffary  that  it  fhould  be  demonflrativej 
unto  our  faith.     A  conclufion  is  then  demonftrative ' 
(  mark  ic )  when  ic  is  as  cleer  and  evident  as  the 
principle 


and  fl^cei'ving  Chrijij  is  BelieVuig.       ^oc: 


:1 


principle  is  whence  ic  is  drawn.     I  fay  when  ic  is  as 

cleer.     As  for  example.     In  2  Cor,  5.  15.  Saith 

theApoftle,  IfChrift cjied   for  al,  then    were  al 

dead.    This  is  the  conelufion.  Then  were  al  dead  : 

and  this  is  as  demonftracive  and  as  cleer  as  this, 

Thac  Chrift  died.     For  he  died  for  them,  and  in 

their  fte^d  :  and  he  needed  not  to  die  for  them  and 

in  their  llead,  if  they  had  not  been'  lyable  to  death 

themfelves.     But   al  matters  of  faith,  al  matters 

that  fhal  be  done  for  us  by  Jefus  Chrift,  ftial  not  be 

thus  cleerly  demonftrated.     That  is  the  thing  in 

hand.     For  the  proofe  of  ic.     Confider  with  your 

felves,  that  it  is  the  felf  fame  faith  whereby  a  man 

(dothbeleeve  his  own  Salvation,  and  doth  beleeve 

the  truth  of  the  promifes.     The  faith  of  affurance  it 

is  a  divine  faith,  as  wel  as  the  faith  of  ailent  is  Unco 

what  God  hath  revealed.     A  man  that  makes  this 

difcourfe,  ^ark:  ^^'   i^*  Vetbat  doth  heleenjejhai 

befav^d,  takes  that  Upon  the  word  of  God,  which 

cannot  be  dehyed  :  But  I  have  true  faith,  faith  he 

and  therefore  I  ilial  be  faved.    This  conclufion  now 

is  as  divine,  becaule  drawn  from  that  propofitionjjas 

tharpropoficion  is,  That  he  that  beleeves  Ihkibe 

faved:  Bucicis  not  as  demonftrative  and  cleere. 

Ic  is  as  true  I  fay  but  not  as  cleere.     Then  you  fee 

'that  more  is  to  be  beleeved  then  can  be  cleerly  de- 

monftrated.     The  fcriptures  are  like  a  treafure  or 

womb,  which  containe  more  things  in  them  then 

the  word  at  t'he  fifft  face  and  looking  upon  can 

make  known  unto  the  mind  of  a  man.     1  would  buc 

only  inftance  in  oile  thing  more,  ^4atb,  22.   32. 

which  I  fpake  of  jufi:  now.     Chrift  goes  about  to 

prove  the  refurreftion  of  the  dead  from  this,  that 

God  faid,  he  wil  be  the  God  of  Abrabamjfaack^^nd 

Jacob,     That  he  wil  be  their  God  :  chat  i5    cleei'e. 

From  thence  he  concludes  therefore  that  the  dead 

flialrifc:  Thisisas  certaine,  but  ic  is  not  fo  cleere, 

^ unlefs- 


1-- 


/ 


o,o6     Faith ^  or  Belienjing  is  ^cein^ing  Chriji        \ 


unlels  God  firft  explains  what  it  is  to  be  a  God  un-  ( 
to  one.  It  is  required  of  Faith  in  this  promife,  V 
vpiU  be  thy  Qed^  to  expeft  as  niuch  as  God  can  do  for 
one,  though  it  be  not  expreffed.  That  is  the  thing 
that  I  aim  at.  Matters  of  favors  arc  to  be  alwaics 
inlarged  :  and  promifes  are  to  be  interpreted  in  flic 
extenilveft  and  largeft  fcnfc.  And  you  have  this 
proof  of  it,  becauie  when  God  fairh,  he  will  be 
ones  God,  and  gives  him  this  promife,  he  is  bound 
to  beleeve  that  God  will  do  as  much  for  him  as  he 
can,  though  thofc  words  do  not  exprefs  ir,  Ther- 
fore  faith  Chrift  in  ^ath.  22.  29.  Ten  err  net  kjio- 
wing  the  ScriptureiUnd  the  power  of  (jod»  You  think 
the  Scriptures  contain  no  more  in  them  than  what 
the  words  do  at  firfl  light,  and  in  their  view  tender 
to  you.  Youmuft  (faith  he)  interpret  thefcrip- 
ture  according  to  Gods  power,  and  Know,  where 
he  hath  laid  he  will  be  a  God  unto  a  man,  there  he 
hath  ingaged  all  his  power  to  do  for  a  man,  or  elfe 
you  err.  You  err  not  knowing  the  Scripture,  and 
the  power  of  God. 

However  the  words  of  fcripture  are  ufed  to  di- 
reft  and  limit  the  fcnfe  of  our  Faith,  or  the  hope  j 
of  our  Faith,  yet  they  are  not  given  to  limit  and' 
bound  the  goodnefs  of  God.  The  goodnefs  of  God 
and  the  love  which  he  bears,  and  the  good  that  he 
will  do,  is  far  greater  (  becaufe  it  is  infinite  )  than 
words  taken  from  men  can  fet  forth. 

There  are  fome  that  go  yet  further  in  their  enter- 
tainment bi  Jefus  Chrift,  and  they  put  him  into 
their  afFeftions.  They  that  hold  that  mans  Will 
mull  have  the  cafting  voice  in  the  matters  of  his 
converfion  and falvation,  ufe  this  diftindtion. 


They  fay,  the  Will  may  be  wrought  upon  quo 

ad 


and  (^(eceiving  Chrifi^   is  Belie'ving.     i  o 


adaffeUumy  but  not  qMO  ad  effeUum,  God  by  means 
doth  QffcGt  the  Will ,  But  that  the  Wil  fhould  be 
throughly  eifedited  and  brought  over  unco  the 
things  that  God  would  have  it,  that  arifeth  from  a 
mjins  own  felf.  The  diflinftion  is  good  and  fer- 
viceable  to  the  point  in  hand,  though  it  be  applied 
by  them.  But  it  hath  this  truth  in  it.  That  a  man 
may  have  his  afFcdtions  ftimd  ,  and  flirred  under 
the  means  with  the  things  which  do  belong  unto 
eternal  life,  and  yet  notwithftanding  have  his  heart 
fuloflufts,  andhis  wil  ftandin  the  fame  firmnefs, 
lliffnefs,  audftubbornefsagainft  the  things  of  Je- 
fus  Chrift,  as  if  he  had  no  fuch  kind  of  affedions. 
Let  me  but  inftance  in  this  one  particular. 

^uppofeaman  tobe  taken  or  delighted  with  a 

Jewel  that  is  worth  millions,  but  the  delight  that 

!  he  hath  in  k^  is  but  as  the  delight  which  belongs  un- 

i  to  a  thiRg  worth  but  twenty  pounds.  So  there  may 

'  be  a  delight  in  Jefus  Chrift;,  but  not  fuitable  to  the 

;  worth  and  excellencies  of  him.     Suppofe  yet  fur- 

I  thcr.     Suppofe  a  man  fhould  make  fhew  of  love 

I  unro  a  man    (  as  I  faid  in  the   beginning   of  the 

I  poinr  )  but  yec  fhould  lodg  him   among  vile  per- 

I  fons  whom  heloaths,  no  man  will  fay,  this  mans 

jvaffedlions  are  good.     So  when  as  [efu?  Chrill  fhal 

I  be  lodged  v/ich  the  Devil,  and  with  thy  lufts  and 

''  corriiprions.  With   one  breach  thou  art  for  him, 

i  and  v/ich  anorhe:  thou  arc  for  ch?m,  When  thy  fins 

reic^n  and  live  in  thy  heart,  takinc;  their  pleafures, 

and rouling  themfe Ives  with  delight  and  content^ 

ment,  and  yet  thou  iaieft  there  is  none  like  unto, 

and  none  can  fave  but  the  Lord  Jefus  Chrift  :  A 

I  man  may  be    affe^ed  that   hath  fins  reigning  in 

•  him  ( that  is  out  of  controverfie  )  with  the  things 

of  Jefus  Chrift.     '^atth,  13.  20.  They  received  the 

word  v/ich  joy,  who  loved  the  world,  better  than 

^  the 


!/ 


ao8     Faith,  or  Beliea^in^  is  Kecei^in^  Chriji ; 


14.  i^. 


\  che  word,  and  therefore  when  cribuhcion  arofe^, 
chey  parted  with  the  word,  and  fell  unto  the  war  id 
prefencly.      I  befeech  you  beloved  know    thus 
much.     That  as  ouc  Lord  Jefus  Chriil  when  he  was 
to  keep  the  Paffeover:,  bid  his  Difciples  go  and  they 
fhould  find  a  man,  and  they  fhould  ask  for  an  uppir 
room,  and  there  he  would  eac  the  Paffeover.     Tiie 
Upper  rooms  among  che  jews  were  their  Gucll- 
chainbersj  which  were  far  from  their  lower  rooms 
whereinto  ordinary  Perfons  came:  Ordinary  per- 
fons  were  below-buc  they  were  with  their  friends  in 
the  Upper  room.  Know  thus  much.  That  when  J^fus' 
Chrifl:  comes  into  the  loulby  Faich,  he  will  havc> 
an  upper  room,  the  beft  of  your  Underftanding  and  \ 
Will :  He  wil  not  be  thruft  into  a  room  with  Satan 
and  with  your  lufts,  and  with  dirr  :  he  will  not  be 
corrival  with  them  in  one  houfe.  in  a  word  beloved. 
If  there  be  any  Perfon  that  you  have  a  refpe^t  unto, 
if  there  beany  good  thing  chat  you  have  a  refped: 
unto,  andlubjed:it  not  vinto  him  :  If  there  be  any 
evill  that  you  have  refpeft  unto,  he  wil  not  have 
refpeftunto  you.     That  is  certain.      That  Faich 
ftial  go  for  nothing  chat   c.n  lay  hold  upon  Jefus 
Chrift^andyet  fcrable  after  the  world,andthis  and 
that  luft,  as  if  there  were  good  and  happinefs  to  be 
found  in  it.     This  particular  point  rhac  i  am  upon, 
To  bcleeve  upon  convid:ion,  hath  fome  difficulty 
in  ic,  and  I  would  fain  make  it  plain  to  you,  it  is 
nocyour  conviction  chat  is  che  reafon  that  your 
Faith  is  good  (  Mark  ic  >  But  ic  is  a  lign  your  Faich 
is  not  good,    when  you  wil  beleeve  nothing  but 
v/hacyouhave  conviftions  of,fromche  things  [hem- 
ic Ives.     For  the  Spirit  of  God  working  in  an  unrc-  ] 
gen&rate  man,    he  doth  but  improve  things  that  are  ! 
common  :  His  nature  is  not  changed,  and  therefore ; 
uferhbuc  ordinary  and  humane  abiilciesco  che  beft  | 


I 


improvement  of  them. 


but 


>         andKeceiyingChriH^uBelie^xung.         qqq 

But  all  chat  I  aim  at  in  all  chat  I  have  iWd^  is  on*  i 
ly  but  this .  That  in  this  great  matter  of  your  I 
Faith,  you  would  look  warily  to  your  felves  that! 
you  be  n®t  deceived.  Take  heed  leafl  when  you 
chpk  you  have  received  Chri^  into  your  hearer, 
you  have  indeed  carried  him  only  into  the  outward 
room  thereof5and  not  given  him  the  chief  place.  xMa- 
ny  men  can  difputefor  Chrift,  and  many  men  rhcy 
are  flout,  andof  courage  in  the  Doftrine  ofChriit, 
andyet  notwithftanding  for  all  this  chey  have  not 
the  faving  Faith  of  him.  Many  men  there  are  chat 
that  becaufe  they  think  to  compound  all  different 
ces,  and  to  make  a  way  eafie  to  their  beleevixig  by 
proceeding  in  the  matters  of  Faith  by  the  wiidome 
ofme»,  they  lote  their  own  Souls.  Hqw  many 
men  are  there  that  judg  themselves,  that  becaule 
they  camiot  fo  mourn  for  fiji,  as  they  mourn  for 
Children,  and  they  cannot  be  lo  carried  after 
Chrift,  as  they  are  after  the  things  they  love  here  : 
Be  it  Husband,  or  Wife,  or  che  like,  therefore  they 
think  they  have  no  love  at  all.  This  is  only  to 
make  the  things  of  the  Gofpel  fubjedt  to  the  La.ws 
and  principles  of  reafon.  It's  true  indeed,  there  is 
greater  reafon  why  you  fhould  love  God  mcxe  than 
Children,  And  the  leaft  difcovery  of  him,  more 
than  comfort :  That  is,  rher^iii^ground  why  you 
fhould  do  fo :  Yet  know  that  your  love  is  not 
judged  by  what  you  do  to  chcfe  things  which  are 
altogether  in  your  power,  But  by  what  carriage 
and  afliedion  you  bear  unco  God,  who  iscontrary 
unto  you  by  nature,  buc  yet  brought  near  by  Jelizs 
Chrift.  And  it  is  i  greace.r  rnactSer  to  a  poor  Soul 
(  though  it  cannot  do  what*it  ihould  do)  to  love 
God  a  little,  when  ic  hath  fo  much  coLrupcion  co 
plead  with  him  for  to  get  his  heart  from  God,  than 
It  is  for  a  man  to  love  a  Child  [o  affedtionacely, 
*wlfcn' there  is  nothing  in  his  heart  to  draw  him  from 
*'^   '  ff  ir. 


iili, 


i  i  I 


'tm 


vm 


:"P| 


-«  -I  .;■. 


1 


aio  Faith,  orBelie^in^isKecei^ingChri/i^ifrc.   \ 

7]^,     CEfa-  55.  Sairh  God.     ^ly  thoughts  are  not  ail 

your  thoughts^  nor  my  vpaies  of  your  voam,     Thef 

waiesofnitnare,  that  if  chey  do  good,,  they  fhall 

receive  good:  But  Gods  way  is,  to  juftiiic  the  un-: 

godly,    andto  do  goodaga^nfteviU.     You  think 

iairhhe,  that  if  you  buy  you  muil  have  money,  or 

moneys  worth,  But  know  (faith  God  )  that  my 

bargains    are  not   driven    on  as  yours  are.     For 

know.    If  you  have   no  niony,    you  fhall   buy, 

that  is:>  have  asgoodatitle:>  as  if  you  had  money. 

or  monies  worth.     This  is  a  riddle,  That  a  man; 

may  buy  without  money,  or  monies  worth,  where-^ 

as  all  kind  of  bargauiings  are  by  one  of  them.     Buc> 

Gods  waies  are  not  as  your  waies.     It  is  enough 

for  you  that  you  have  the  word  of  God  :  He  knows 

what  is  beft  for  his  own  Glory,     Therefore  take 

his  word.  And  do  nor.  judg  of  things  according  to 

what  thy  reaf on  doth  fuggeft,   and  fquare  not  thy 

hopes  according  to  thy  lenfe,  and  as  thy  wifdome 

1  direfts,  for  he  knows  what  is  the  beft  way  to  cx- 

Iprefs  his  mercy  by. 


F  I   K   I   S, 


i 


1 


m  ^hta^m  1.  * 


rv^ 


A  Short  and  Excellent 

E 


u. 


xet— ^ 


COVETOUSNESS, 


WJj 


i-r:i; 


Luke,  12.  15. 

jindhefaiiuntothitn,  Take  heed  andbe^ 
mare  of  Coyetoufnefs. 


TT 


TTT 


CHAP.     I. 

The  occafion  andfcope  oftbd  words.  The  1}  purine. 
The  tvords  in  the  Text  [Take  heed  and  Be- 
ware] ^loffed  upon*  Cavetoufnep  confidered 
morej^enerally  in  three  Particular f,  Wore  flri- 
ttlyandfpecially  andfo  it  is  a  desire  of  having 
much  arifingfromanuncontentedneff  ppitb  a 
mansprefentconditieny  though  he  voould  not  by 
any  other  then  lawful  meanes  mend  or  better  it. 

*♦•♦♦♦  N  the  13.  verfeof  this  Chapter;,  One  that 
♦  T  *  was  with  Chrift  defired  him  to  appeare 
41.  *  4,  an  Arbitrator  in  a  difference  between 
♦♦:*#*  Wm  and  his  Brother.  Rafter  fpeah^  to 
I  my  brother  that  he  dinjide  the  Inheritance 

with  me.    Chrift  anfivers  him  with  Indignarionac 

f  fi  ^,  the 


^l£      \ 


i 


'.W 


1 


/  / 


•*•(*- 


QI2 


jtjhort  and  excellent 


,  the  14.     verf.     ^lan  voho  made  ?/;e  a  Judg^  or  a  di-  \ 
^  n)idir  over  yoH,     As  if  he  fhould  have  faid,  I  have 
!  no  corivmffion  :  Its  not  my  errand  or  end  in  conung 
into  the  world  to  take  up  differences  between  men 
and  men,     but    between  men  and  God :  Nor  anj  I 
ro  help  men  to  their  right  and   inheritances  here 
but  unco  an  inheritance  among  the  Saints.     And 
iecondly  his  advice  to  them  is  rather  to  take  care 
for  death  and  another  world,  Then  for  an  inheri- 
tance.    Tah^heeddndbeixfardofCovetaufnpff*  For: 
yourlifdy  that  is,  the  end  of  the  life  and  the  com- 
fort of  your  life  confifts  not  in  having  much  *,  And 
to  that  end  he  tells  them  a  parable  of  a  rich  man 
that  laid  up  much,  and  made  accompt  to  live  qui-  J 
!  etly  and  comfortably  upon  what  he  had  got,  buc  j 
hediedfuddenly  :  he  died  like  a  fool,    and  peri-. 
ftied  from  the  prefence  of  che  Lord.     For  in  verf.  j 
21.  Its  faid  That  he  vpoi  not  rich  toward f  Qod.  What 
need  you  (  faith  our  Lord  )  take  care  tor  much, 
when  you  have  not  much  time  to  live?  Take  care 
for  death,  and  for  eternity,  elfe  after  al  your  la- 
bor^,  you  Aial  meet  with  nothing  but  eternal  mifery. 
1  fay  the  words  of  the  Text  are  an  anfwer  to  a 
harmlefs  motion  C  ^s  one  would  think  )  made  by 
one  that  was  a  follower  of  him.     His  motion  was 
that  Chrift  would  do  him  right,  and  arbitrate  the 
buliners  of  difference  between  him  and  his  brother 
about  that  eflate  which  belonged  to  him  by  Inheri- 
taiicc.     As  Chr ill  refuCeth  the  office  in  the  14.  verf. 
for  he  came  into  the  world  to  help  mens  Souls,and 
I  not  to  be  a  Judg^  fo  he  therefore  warns  him  of  co- 
vetoufneis  which  would  bring  forth  bitternefs  in 
the  latter  end,  which  would  make  him  die  like  a 
fool,  and  hinder  him  from  being  rich    towards 

1'  God.     Al  a  mans  riches  cannot  preferve  his  life 
one  day,  and  ifhe  be  not  rich  in  God,  he  fiial  die 
like  a  fool  for  eves  andperifii* 
The 


7reatife  ef  CoVetoufnef. 


QI 


u 


The  Point  chat  I  Ihall  infifl  upon  is  this^ 

Do6l.     That  it's  the  Duty  of  all  men  as 
,^  they  wBuld  attain  to  eternal  life,  to  tike 
heed  and  beware  of  Qoyetoufnef?. 


Its  the  duty  of  alii   for  upon   one  mans  fpea- 
kingunto  Ghrift  about  his  inheritance,  he  turns  his 
jfpecchuntoalU     ^e  fatd  unto  tbem.     That  ij,    to 
al  the  Company  at  the  thirteenth  verfe.    And  it  is  a 
duty  as  they  would  attain  to  eternal  life:   for  to 
that  end  Jefus  Chrifl  bids  them  to  beware  of  Cove- 
toulnefs  that  they  might  not  die  as  a  Fool  doth,  as 
you  have  ic  in  verfe,  ao.     Mens  inordinate  defires 
after  the  lawful  things  of  thislife,do  as  well  hinder 
them  from  Heaven,  asifchey  were  finfuU  things, 
or  grol^  prophanefs,  for  in  the  following  verfes  of 
this  Chapter,  you  have  the  Anatomizing  of  a  man 
that  was  dead  and  gone  to  Hell,  for  he  died  like  a 
Fool :  And  ic  ikeweth  the  Difeafe  and  Caufe  of  the 
mifery,he  was  found  not  co  live  in  any  grofs  fip,buc 
only  in  chis,    chac  h6  was  Covecous.     And  becaufe 
\  che  HEED,  cannot  be  coo  greac,  chercfore  he  ufech 
j  two  words,  Tal^ebeed,  and  bevparey  a  double  Cau- 
ftion,    becaufe  there  is  a  great  and  double  dan- 
ger, orasicisin  the  Greek,   See,  or  watch  co  it, 
and  guafdyour  felves  againffc  It.  A  limilicud^-ekiier 
taken  (  as  fome  do  conceive  )  from  mens  going  into 
-the  fields  to  gather  wholfoivje  Herbs,  who  are  very 
careful!  leaft  they  fhou Id  gather  any  thing  coat  is  i 
poyfonous:  And  when  they  have  made  a  conf^^dion 
they  fet  ic  up  carefully  leaft  any  poyfon  fhould 
too^e  into  it/  The  poyfon  of  al  a  mans  Spirit  8c  Da- 
tie$,  is  Covccoufnefs,     And  therefore  iie  bids  them 
to  beware  of  it.    Orelfeits  taken  from  Souldiers 

(for 


(^  for  one  of  the  words  (pv\oif<ri<^iy^ewarey  is  pro- 
perly a  Military  word  )  A§  i£4le  fhould  have  laid, 
ftand  Sencincil,  have  your"  eyes  open,  look  this 
-Mra^andiihat  way,  be  Circunifpec^  lealj:  the  love 
of  cheworld  gic  into  you:,  fence  your  felves-wich  ai 
the  whol  Armor  :  f  God,  elfe  you  wil  not  be  able  do 
keep  your  felves  from  ic.  They  fiiould  do  as  Soul- 
diers,who  do  not  only  fet  Sentinels  to  look  out,  but 
do  fee  a  Guard  that  chey  may  keep  the  £iace  xh^x.  is 
in' danger  of  (;he Enemy.  fori/  :,    ff;;',,^r,.r . 

"  That  which  I  fhal  do  in  the  cxglica^jipn^  )of  the 
Point  is  to  fliew  you. 


»i: 


I.  WbatCovetoufiiejl  k* 

-  ili  Tye^e^fonrwhy you  fhouldief^ w^ 
gain^ity  andbeedfulofit 


a  I  J     J  tiki 


■t 


%_. 


I.  -What  Covet oufnefs  is,  for  the  great  difficulty 
of  the  Point  lies  in  the  explication  of  what  Cove- 
toufnefs  iff,  which  may  be  taken  twowaies : 

Either  as  it  is  a  general , 

Or  as  it  is  a  fpecial  im. 
In  general],  or  as  it  is  a  general  fm,  and  fo  icgoes 
in  a  double  Notion* 

Firft:  It  is  a  minding  of  Earthly  thiags,  as  the 
Apoftleexpreflcthic  in  VhiU  3.  i9«  It's  taken  in 
general!  for  that  evil  frame  of  heart,  whereby  a 
man  when  he  hath  once  fmned,  defires  to  commit 
the  fame,  or^another.  And  fo  it  is  taken  in  Ij^.  57. 
17.  ^or  ibe  Iniquity  ofhk  Covetoufnefi  wofl  tvrath, 
and  1  did  hide  my  felf.  The  Hebrew  word  figiiifies 
anykindof  deiirewhatfoever.  Not  only  after  Ri- 
ches asCovetoufnefsis,  but  after  any  thing  that  is 
unlawfulL  And  it's  probable,  yea  more  than  pro- 
bable that  the  Holy  Ghoft  dochfo  take  it,  becaufe 

hel 


Treatife  ofQoVetQufneJ^. 


215 


he  faith  they  did  go  on  in  the  way  o£  cheir  own 
liearc,  Uhacisjthey  4id  whac  they  Hft^d,liihe  more 
t hey.rmiiedVthe  mor^  they  had  a  mind  tOi tlf^*    And 
the  Apoftlein  ^phef.4*  19.  faith  concerning :fome 
men,  thai;  ^hey  did  commit  all  fm  with  greedinefs  :  1 
Ijft  the  Greek,  it  is  with  Conjetdufnefi-,,  the  Apoftle^ 
there  only;,  fgeaks   concerning  the  boundiefs  api : 
J^etiteithatis  in  mentodoas  much  as  they  ^an,  ar 
I  gainft* God,     The  groffeft  fms  that  are  concehcfull 
!  and  pleafurable  are  gainfuU ,tp  them:  f o  that  in  the 
I  Scripttire  Covetoiifnefs  fomtimes  fignifies  that  de- 
fcc.ofmen  to  commit  fm,after:they  have  once  com- 
mitted it,  ahclar^left  by  God  to  tafccv  pleafure  and 
cbntentmeht  in  it^,    ...  -. .  ri  » 

Secondly :  As  it's  a  general  fm  in  that  f enfe,  f o 
alfo  as  it  is  an  uncontentedncfs  w^th  a  maas  ow»- 
ward  cbriditioh. _  ;  1  fay  it  is  an  uncQntentedners,  in 
^tfb.i  3.  5;.it*s  faid.  Let  your  Conwerfatiqn  he  mthont 
Co'vet'Oufnefiy  and  he  content  vpith  fuch  things  cH  ydu 
hanje*^^  Uncontentednefs  is  lefs  than  ditcontent. 
t'orheis  uncontented,  who  is  not  well  pleafed, 
But  he' is  difsjontcnted  who  frets,  murmurs,  re- 
pines,  that  thinks  much  of  Gods  diftributions^  and 
that  envies  another  that  hath  more  than  himfelf. 
Soyoiihaveit  laid  down  in  GPf^/m.  37.  i.  ^ret  not 
thy  (eJfheeaufe  of  the  wicked  :  And  by  the  JProphet  1- 
faiah  in  Chapl  8.  verfe  21,  where  he  brings  in  men 
which  cannot  have  that  liberty  from  their  Enemies 
which  they  deiire.  They  do  rage  againilGod,  T/;-ey 
;  do  curfe  their  1{ing  and  their  Q&d  and  look^  upwards'* 
As  a  DropUe  is  a  thirft  which  is  not  to  be, quenched: 
Drink,  and  you  are  ftill,  dry  :  So  there  is.  aa  evii  1 
frame  of  heart  in  men  to  be  unfatisfied  wich  any 
thing  that  God  doth  for  them,  and  that  is  caUedPpr 
vetoufnefs:  Becaufe  that  Covetoufnefs  is  an  'Un-^ 
contented^ncfs  wi^h a r^^ns ou^w^ard  Condition,  oy 

I      ' a  defire  I 

■I       _— — ^.^  ■  ^^^^^^ ■. 


■I 


.m. 


i 


<ft 


i- 


I     ai6 


^Jhort  and  excellent 


\  a  defirc  of  more,  therefore  it's  a  breach  of  all  the 
Commandments  of  the  fecond   Table  by  which' 
mens  outward  Conditions  arc  ordered.    As  it  is  wel 
obfcrved,  that  as  the  firft  Commandincat  hath  an 
influence  into  all  the  ComH4andments  of  the  firft 
Table,  The  Love  of  God,  being  the  Sum  of  that; 
So  the  laft  Commandment  which  forbids  to  Covet, 
hath  an  influence  into  all  the  Duties  of  the  fccondj 
Table.     As  for  example.    In  i  Thef  4. 6.   the  Apo- 1 
ftle  doth  there  call  Adultery  Qr  mens  lulling  afoerj 
their  Neighbors  Wives,  Covetoufnefs,  when  a  man  j 
Commits  Adultery,  he  is  there  faid  to  be  Covetous. ' 
Let  no  mango  beyond  ordefraudbk  brother  FDc-^ 
fraud]  But  the  word  in  Greek,  is  TA€mK7«r^  Lonfet\ 
to  be  covetous.     You  have  it  hi  the  Text,    hi  4iny\ 
matter,  but  in  the  Grek  it  is.    In  thk  matter :    And 
which  makes  it  appear  that  he  fpeaks  only  conccr- 
ningChaftity,  anduncleannefs,  forverfe  7.  (faith 
he  )  Qodhath  not  caUed  h-s  unto  uncleamiepy  but  unto 
HolinefiAn  the  eighth  Comraandment,Govetoufnefs 
is  a  breach  ©f  that  liberaUcy  and  bounty  which  men 
ihouldfhew  unto  all  men,  but  efpecially  unto  the 
Saint.s.     In  2  Cor.  9.  5.  the  Apoiirle  bids  them  that 
rhey  fhould  not  give  out  of  Covetoufnefs,  but  out 
of  bounty  :  So  thac  the  feventh  and  the  eighth  Com- 
mandments, and  by  the  fame  reafon  all  the  reft  of 
the  Commandments  of  the  fecond  Table  are  bro- 
ken"when  as  a  man  is  not  content  in  his  prefent  con- 
dition.    And  it's  a  breach  in  Terms,  for,  Tl^oufijalt 
not  Co^et thy  Neighbors  Wife,  nor  his  Servant,  nor 
})k  ^aidy  nor  bis  Ox,  nor  bis  Ajfe^  nor  any  thing  that 
is  bis*  Therefore  Covetoufnefs  is  faid  to  be  a  breach 
ofthem^beraufeit  makes  a  man  that  he  doth  not 
quiet  himfclt  in  that  ftate  wherein  God  hath  put 
or  placed  him. 

Ihirdiy  and  Laft  ly  t  Coveroulnefs  is  an  uncon- 

I  tcntednefs  in  a  mans  outward  condition,  though  he  i 


1^'  ■  *l^-l   i^ '  '  1^. 


Treatife  of  Covetoufnefs . 


^  1 7 


r 


would  only  by  lawful  meaiies  increafe  or  bettci;  ir. 
Lawful  means  mufl  be  ufed,  and  a  bleffing  prayedj 
for  upon  chem,  but  a  man  muftufe  lawful  meansi 
lawfully,  and  be  concent  though  God  doth  not| 
eive  in  iuccefs,  elfehe  is  Covetous.     Andtherea-j 
f8nof  thatis,  be  caufe  Covetoufnefs  dochlyein  a' 
mans  uncontentednefs  or  difcontentednefs  with  his 
prefcnt  Condition,     InTFfeb.   la-verf.   5.  Let  your 
Cori'verfatienhevpithoutCoihjtoufnefs  and  he  conten- 
ted wixbjuch  things  as  you  have,    Covetoufnefs  lyes 
in  uncontentednefs  or  difcontentednefs.  The  Law- 
fiilnefs  of  means  doth  not  rake  away  the  fin,  but 
rather  increafe  it :  becaufe  lawful  means  are  then! 
abufedwhen  they  are  ufcd  to  fatisfy   mens  iuftsj 
from  dif content  with    Gods  Providence.     And  if 
you  look  into  this  place,  the  way  that  this  man 
cook  was  a  lawful  way.     It  was  not  by  any  other  I 
courfe  that  he  would  get  his  own  than  by  referring 
the  matter  to  another ,W^j^er  faich  hQ^Speahjinto  my 
brother  that  he  divide  the  inheritance  voith  m^,  and 
yet  Chrift  accuieth  him  of  Covetoufnefs,  becaufe 
he  did  fee  in  him  a  want  of  Sub jc^ ion  to  the  wil  of 
God.     To  make  it  more  cleer  that  a  man  may  be 
Covetous  in  the  ufe  of  lawful  nieanes  to  better  his- 
eftate  and  Condition,  confider  but  the  meaning  of 
the  tenth  Commandment,  which  faith,  Thcnfljult 
not  Covet.     The  meaning  is  this,  Thoujhalt  not  Co- 
j#t  thy  neighbors  Wife  in  a  lawful  way  ("though  thou 
wouldeft  not  have  her  but  in  a  lawful  way  )  but  be 
pleafed  with  thy  own.     And  thou  (halt  nor  covet 
fhy  neighbors  oxe,  though  thou  v/ouldeft  not  have ! 
it  but  for  thy  money  :  for  al  unlawful  ways  of  ha- 1 
ving    another  mans    oxe  were  forbidden  in  the! 
eighth   Commandcment.     To  defire  anotlier  aians  ■ 
wife  or  any  thing  that  is  his  wrong  and  in^ury^,,  is; 
forbidden  in  the  feventh  and   eight  Commande*-' 
mentSi  The  tenth  Commandment  is   therefore  a; 

g  g  fuppreflicn 


..UI 


i8 


A (hort  and  excellent 


iupprcfTion  of  xiiens  defires  in  lawful  ways   afcer 
thac  v/hich  they  have  not.     And  unco  this  Com- 
fiiandmenr.  was  rhe  iin  of  Ahab  to  ht  referred  who 
did  mourne  and  greive  becaufe  he  had  not  ^abothf 
vineyard  upon  the  price  and  the  value  of  ir.     Abah 
v/as  punifhed  for  his  CovecouCnefs,  and  yer  he  de- 
fired  nocking  buc  only  co  have  9\lakothf  vinyard  for 
a  price:,  or  upon  Exchange, which  are  lawful  ways 
oi  bargaining.  And  ic  appeares  evidently  chat  chat 
( is  the  meaning  of  che  tench  Commandment,  (  Thoui 
I  fhalt  not  Covet  )  is  co  make  men  concent  with  that 
'  rhcy  have,  although  they  might  by  lawful  means,, 
have  that,  which  is  anorhers,  becaufe  the  defires  byj 
unlawful  meancs  are  forbidden  in  rhe  reft  of  che 
Commandments:,  The  defire  of  another  mans  Wife 
in  an  unlawful  way  is    forbidden    in  the  fevench 
Commandmenc,  Thou  jJjalt  not  commit  adultery ,  find 
the  delue  of  another  mans  eftate  in  an  unlawful 
way  is  forbidden  in  rhe  eighth  Commandement, 
Ihoiifljalt  not  Steals    As  was  hinted  before.  Seeing  i 
therefore  there  is  a  defire  in  this  forbiddiig, which  j 
is  not  forbidden  in  the  reft,  Ic  muft  be  a  defire; 
which  is  in  men  to  the  things  of  another,  though  ic . 
be  by  lawful  means.     As  Ifaid  before  fo  I  fay  now, 
that;  Lawful  means  may  be  ufed  to  advance  a  mans 
eftate,  andahleffingupon  rhe  ufe  of  thofe  means 
may  be  begged,  but  a  man  muft  be  contented  wic^ 
rhe  will  of  God  whichei  he  bleffeth,  or  bleffeth  noW 
ielfe  he  is  Covetous,     And  thus  I  have  fpokenof 


Covetoufnefs  asits  a  GeneralSin, 


Secondly:,  But  now  you  may  confider  Covetoul- 
jnefsStridtly  orfpecially  asit  isa  fpecial  fin.  And 
Ifo  I  defcribe  ic  thus.  Covecoufnefs  is  an  uncon- 
jcentednefs,  or  a  defire  of  having  much,  arifing 
from  an  unconcentednefs  with  a  maui  condition.  Ic 
isanuncontencednefs  with  or  a  defire  of  having  a 

bundance  | 


Treatife  ofCoyetou/nefs.  zip 


bundance,    oucofa  difconcenrednefs  with  a  mans 
ptefenc  eftace,  though  h€  might  by  lawful  means  i 
irendor  better    it  :  andfoyou  have  it  almoilde-  : 
fined  in  the  words  of  the  Text,  for  when  Chrift  : 
hadfaid,     beware  of  CovctoufnefshQ  adds  hy  ex- 
plication, tA  mans  life  confifts  not  in  the    abundance 
of  that  tvhicb  he  poffeffetb*     That  therefore  which  be-  ; 
longs  to  this  iifCjand  the  feeking  of  ic  in  abundance,  I 
is  Covecoufnefs.Thcobjeftof  Covctoufnefs  is  riches 
or  abundance    of  the  things  that  do  belong  to  this  | 
life.     A  man  may  not  care  for  m.ony  and  yet  be  , 
Covetous,  becaufe  mony  doth  but  leive  his  dehre  j 
afrer  other  things.     Andtherefore  when  ycu  find 
that  the  fcriptuce  fpeaks  of  Covetouinels  as  a  defire 
of     mony,    as  it  is  i    Tim:  6.   lO.     That  tbelo\e 
ofmony  is  the  root  ofal  e<vil^  the  reaion  is  not  bccaiUe 
Cover oufnefs  lyes  in  the  defire  of  m.ony  only,  but 
becaufe  mony  anfwers  al  things.  Men  are  therefore 
Covetous,  becaufe  by  loving    of  mony  they  arq  in 
love  with  an>  thing  that  may  begotten  by  ic. There- 
fore the  Apoftle  faith,  in    i    Tim,  6.  8.  ^.a^omg 
^ood  and  payment  thcyflyould  hj  then  voith  contented 
As  if  he  fhouldhavefaid,Covetoufnefs  lyes  ^s  n,uch 
in   the  defire  of  Cloathes,  and  meat,  as  ofmony. 
I  call  it  a  defire.     For  fo  the  Scripture  doth  ia 
I  John  2,    i6.  When  it  fpeaks  of  the  lull  of  thl-vj 
eye  .     But  every  luft  or  dciire  after  riches  is  not  | 
unlawful,  or  Covet  oufnefs  (becaufe  riches  is  made  i 
by  Godro  be  ofufe,  andtobemftruments  to  many  i 
good  and  pious  ufes  )  but  only  that  luft  or  dehre  ! 
which  arifech from  difcontent  or  from  unconren 
tednefs rather.     Therefore  iris  that  the  fcripture  i 
when  ever  it  ipeaks  of  Coveroufnefs  doth  joy  n  dif- 
contencednefs  with  it.     And  that  unconrenteda.-ii 
may  be  difcoverSd  as  wel  by  a  mans  a(!tion53as  any 
thing  clfe.     For  as  when  a  man  goes  abouu.todp 
thofe  things  which  cannot  be  done  by  any  ordinary 

g  g  2^ power 


I 


&i 


rm 


'I 


no 


jJJjort   djid  excellent 


^ov/er^  he  tempts  God,  and  cals  in  Satan  to  come  to 
his  allillance  :  So  when  a  man  doth  thofc  things 
which  are  incompatible  with  his  ftate^  he  doth  in 
that  detire  more  than  God  hath  given  hira  at  the 
piefenr.  There  is  as  well  a  prayer  in  actions^  as  (n 
defircs  or  any  other  way. 

A  man  may  be  faid  to  have  a  defire  after  much  or 
abundance  two  wsies. 

Either  whenas  he  delires  to  have  than  which  he 
hach  not,  and  in  that  refpe<^  ic  may  be  a  poor  mans ; 
iin^  as  well  as  die  rich.  | 

Or  elfe  when  a  man  is  content  with  that  which  ; 
he  hath,  but  is  not  willing  to  lay  it  forth  as  God  af- 
figns  him  :  when  he  would  have  that  whereof  he  is 
polleffed,  and  not  pare  with  it,  or  lay  ic  out  to  fuch 
ules  wliichGod  afligns  him.     Mark  it:  Though  a 
man  counts  he  hach  enough  and  defires  no  more,  yec 
if  he  be  not  willing  to  part  with  that  which  he  hach, 
when  God  commands  him,    he  is  Covetous.      In 
^cclef*  6.  2.  faith  he,  Iba^efeenibir  evill  under  the 
Sun  that  Qodbath  given  to  a  man  riches  jtb  at  he  wants 
nothing,  and  yet  Qodgives  himnotpotver  to  eat  there- 
of. This  is  an  evil  Difeafe.  You  may  be  covetous  be-| 
caufe  you  wil  not  give  forth  of  chat  which  you  have,  i 
In  I  Ti/«.6. 175T 8.  The  Apoftle  oppofech  unto  Cove- 
toufnefs  Diftribmion  unco  thole  chat  are  in  neceffi- 
ty  :  He  exhorts  rich  men  that  they  would(as  a  fruit 
of  their  trufting  in  the  Lord)  ^i  ready  to  difhri- 
hute.     When  men  are  not  ready,  they  are  then  the 
Servants  of  the  World,    becaufe  they  have  not  a 
heart  to  difpofe  of  the  world,  but  are  difpofed  and 
ordered  by  it. 

And  kc  me  cake  in  chat  which  I  faid  in  the  gene- 
ral explication  of  it,  and  that  is  this,  That  it  is  a  de- 
fire  arifmg  frqmuncontenc,  or  difconceac,  though 
that  a  man  may  by  Lawful  means  get  more.  That  a 
man  may  be  covetous  in  the  ufe  of  lawful  means  to 

iBcrcafc 


increafe  his  Eilace ,  or  chough  he  do  buc  defire  by- 
lawful  means  to  have  his  Eftace  increafed  :  A  man 
may  be  covetous  in  the  ufe  of  a  lawful!  Calling,     It 
i  is  true  indeed  that  Covecoufnefs  is  in  the-  Scripture 
Uec  forth  by  the  unlawful!  waies  that  men  take  to 
,£ec  riches :    So  the  Apoftle  faith  concerning  the 
/Miniftersim  Tit.  i.  it.  that  did  preach  ftrange 
[  things  for  filthy  lucre'^s  fake.     And  as  it's  faid,  they 
Ido  make  haft  to  be  rick,  and  they  do  opprefs  their 
j Brethren,   and  defraud:    Buc  prelching  flrange 
things  and  oppreffton,  and  defrauding  are  rather 
efFeas,  than  formal  Afts  of  Covetoufnefs.     Cove- 
coufnefs  may  bring  forae  men  to  thofe  Afts,  but  a 
man  may  be  covetous  that  ufeth  none  of  them  *,  And 
theRealonis  apparent,  becaufc  Covetoufnefs  lies 
in  a  difcontentednefs,  dif-fatisfa^ion,  or  unconien- 
tedncfs  of  mind  with  Gods  portion,  or  taking  care 
for  a  man.    I  wil  not  hold  you  longer  here,  becaufe 
I  ihallfpcakin  the  ufe  of  cryal  and  Examination  of 
the  nature  of  Covetoufnefs, 


2ia 


Af^ort  and  excellent 


} 


*'|?«4?'i^'$'#<!r*'}?«Jr<>«>'«S?i^li^')^'3??4r*'J4?'l'****4? 


CHAP.     II. 


if 


I 


Two  ^eafonr  of  the  DcUrine*  I.  The  Qreatnefl, 
11.  TheT)angeroufnefiofthis[iyu  TbeQreatnefi 
in  fi^ve  things*  i.  Jl  j^irituall  fin.  2.  O'ver- 
jpreading  the  what  man,  3.  DireBly  oppofite  to 
the  common  nature  of  Qodlhiefi  and  n\eligion, 
4.  The  Womb  cuid  Seed  of  all  fin,  the  ^oot  and 
Caufe^  1/4  Sin  may  he  the  Caufe  of  Sin  four 
ppaies.  cAs  it  h  the  Caufe  ofQodf  tvithdrawing. 
\As  omfin  inclines  the  heart  to  another.  Jlr  it 
adminifiers  matter  to  another,  ^s  his  a  Parent 
and  %uler  o'ver  other  fins.  5«  The  finfuineji  of 
this  fin  appears  in  the  ba^enefi  of  it. 

SEcondly  :  And  therefore  in  the  fecond  place, 
Contider  the  Reaions  why  you  ought  to  take 
heed  and  beware  of  Covet  oufnefs.  In  ^phef.  5.  3. 
faith.chc  Apoftle  Let  not  Co'vetoufnefi  be  once  named 
among  you  as  becometh  Saints.Let  it  not  be  once  named. 
That  IS,  Let  it  be  unknown,  unpraftifed,  as  thofe 
things  we  are  mofl  ignorant  of;,  which  we  know 
not  the  name  of.  Let  it  be  abominable  to  you,  for 
you  know  chey  would  not  have  the  name  of  thofe 
things  in  their  mouths,  which  were  an  abomination, 
in*?/^Li6.  ver.  4.  And  unlets  it  be  thus,  faith  he, 
you  carry  not  your  lelves  as  becomes  Religion.  In 
HeK  13.5.  faith  he.  Let  your  Converfati on  be  with- 
out Co^-etou^neli.  [  Covetoufnefi']  your  whol  courfe 
of  life,  in  every  turning  and  winding  of  it,  whether 
you  be  young  or  old.,  whether  you  be  fingle  ob  mar- 
ried perfons:  In  whatever  cafe  you  be,  faith  he, 
yet  be  not  covetous.     They  were  in  troubles,  yet  [ 

it' 


ML 


Treati/e  of  CoVetoufmfs . 


22 


3 


m 


kwasagreac  dealworfe  for  chem  to  be  in  Cove- 
roufnefs,  chanro  be  in  wants.  They  v/anted  all 
things,  for  they  were  fcarceredup  and  down  like 
Chaff  before  the  Wind,  but  yet  then  God  would 
noc  allow  them  to  be  difcontented  with  their  Eftate 
a?id  Condition,  but  to  count  that  bcft  wherein  they 
were.  The  word  is  well  tranflated,  ^e  without 
Co^etoufnej^.  Butit  fignifies:,  be  without  the  love 
of  Money  or  Silver.  And  I  fay  it's  well  tranOa- 
ted,  be  without  Co'vetoufneJJ,  beciufe  as  money  doth 
anfwcrunto  all  things,  fo  in  the  forbidding  of  a 
man  to  defire  Money,  he  forbids  him  to  defirea- 
ny  thing  which  God  hath  not  yet  given  him:  But 
be  content  with  that  which  you  have.  They  might 
fay  that  that  which  they  have  is  lefs  than  nothing, 
it's  wotfe  than  nothing,  yet  be  contented :  We 
live  among  a  People  whofe  Language  we  know  not; 
we  have  loft  the  Eftate  to  which  we  are  born  j  yet 
be  contented :  We  know  noc  when  it  wil  be  other- 
wife,  yet  be  contented  :  That  which  is  your  prefenc 
ftate  you  muft  make  the  bcft  of,  but  be  not  unfatif- 
fied.  And  there  is  a  great  deal  of  reafon  for  this,  if 
you  coniider  thefe  Reafons. 

I.  The  greatnefs  of  chefm, 

IT.  Or  the  danger  of  the  fm,  or  the  hardnefs  to 
avoid  it,  and  to  be  cured  of  ir. 

I.  Ifyouconfider  the  greatnefsof  thQ  iin  of  Co- 
vetoufnefs.     1  fhal  inftance  in  five  things. 

PvEASON    I. 

Firft:  Itisafpirituallfin.  Afpirituall  fin  (as 
ithe  Schools  exprelleit)  isfuchas  may  be  com- 
Imittcd,  though. there  be  no  external  or  outward 
^  ^        '  •        •        Aft: 


i 


1 


■i.):i 


ill!' 


224- 


jifhort  and  excellent 


Aft  done.     It's  fuch  a  fin  as  a  man  may  commie, 
chough  he  breaks  not  forth  into  any  excernall  A<^,  I 
or  kdi  of  iiijuftice.     It's  a  heart  liii,  thac  is  bred  and  ^ 
born  there.     In  ^ath,  15.  19.  ^rom  the  heart  comef 
Covetoufnefi.     It's  a  iinchac  is  purely  fpiricuall,  a^s  ; 
Unbelief  is,  fork  liei  in  an  inordinaLenefs  of  affe-i 
dion  or  Luft.     As  the  tins  of  the  Devils  are  Spiri- 
tuall  Wicl^dnefi,     They  arc  fet  forth  by  this  in  ^fk 
6.  1%.  That  they  are  fpirituall  wickednsfs,  becaufe 
they  do.aot  only  ariie  from  Malice  againft  God, 
from  an  inward  oppoiicion  to  his  Holincfs  and  Glo- 
ry, but  becaufe  they  are  £0  done  by  th^mfelves,  as 
the  Afts  only  of  the  under/landing  and  the  Wil  are , 
in  us.     There  niay  be  an  AGc  of  the  Underftanding^' 
and  au  Adt  of  the  Will  (fuppofeit  be  an  abhor- j 
1  rence  or  hatred  of  God  )  and  yet  there  not  be  au 
'.ill  word  fpoken,  or  a  grofs  outward  fin  committed : ; 
So  fuch  a  tin  is  Covetouinefs  ^  This  fets  forth  the 
fmfulnefs   of  Covet oufnefs,    that  it's  a  fpiricuall 
wickednefs,  It's  bred  in  the  Heart,  it  comes  from 
thence,  and  it  lives  there.     The  raor^  there  is  of  the 
heart  in  a  fm,  the  greater  the  fm  is :  I  fay  the  more 
fmfulnefs  there  is  in  any  fm,the  more  there  is  of  the 
heart  in  it.      Therefore   Originall    Corruption  is 
greater  than  aftuall  fins  :  Now  Covetoufncfs  doth  ' 
take  up  the  heart.  As  I  fhall  fliew  you  more  by  and 
by.  '^  I 


REASON    II. 


Secondly!  The greatnefs  of  this  fin  appears  in 
this,  that  it  is  a  fin  that  doth  over-fpreadthe  whol 
man  :  It  refls  not  in  any  one  part  or  faculty  of  the 
j  Soul,  but  it  doth  over-fpread  the  whole,  and  that 
not  only  by  infufion,  but  by  formall  in- dwelling,  i 
That  is,  Not  only  doth  it  work  upon  the  Soul,  but  t 
(  the  whol  Soul  is  thcfeacof  it.     And  therefore  you 
»         ■  •  fhali 


Treatife  of  CoVetoufneJf, 


22^ 


f 


fhallfomcimesfiiidthacirisdercribedby  the  mind, 
thac  ic  over-fpreads  chs  underilanding.  And  c here- 
fore  in  (Phillip'  3.  19.  nhey  ape  faid  co  mind  Earth- 
ly things.  And  ionicimes  by  the  V/il,  that  ic  over- 
fpreads  the  v/iljin  I  y^/;.^.i5.Menareiaidfoco  love 
cHe  World,  as  that  they  cannot  love  God  himlelf. 
If  any  man  lo<ve  the  Worlds  the  lo^e  of  thd  father  is 
not  in  him.  As  Appetite  and  defire  is  in  every  pare 
of  a  man.  There  is  no  part  of  a  man  ,  but  harh  an 
appetite  and  deiire  in  ic  to  its  own  Object,  So  in  no 
pare  of  the  Soul,  but  aifo  may  be  difconcent,  which 
is  Covetoufnefs.  So  that  its  a  fm  which  infects  from 
the  Crown  of  the  Head  co  the  Sole  of  the  Foot, 
and  there  is  no  part  free.  Of  al  the  Graces  that  God 
hath  beftowed  upon  men,  there  are  buc  two  chat 
are  principally  obferved  co  be  diffufed  through  the 
the  whol  Soul.  And  chey  are.  Faith,  and  Pru- 
dence. And  therefore  they  ate  the  moft  excellent 
Graces,  becaufe  they  have  the  greareft  command. 
Of  all  fins,  there  is  none  that  have  more  of  the  old 
Man,  than  Gov ecoufnefs  hath,  becaufe  ic  hath  not 
only  the  aifeftive  part  (  the  Wil)  but  the  Conful- 
cacive  part,  (  the  Under  ft  anding.  ) 

J^EASON    III. 

Thirdly:    Covecoufnefs  appears  to  be  a  very 
great  fm,  and  very  fmful  in  this  j  that  it's  directly 
oppofite  unto  the  comn^on  nature  of  Godlmefs^cand 
Religion.     Some  Vices  are  oppofite  to  one  parcicur 
larVertue:  But  Covecoufnefs  is  o.ppofice  unto  all 
in  it's  common  nacure :    And  cherefore  hath  the 
greateft  contrariety  in  icj  for  this  is  the  common 
nacure  ^all  Religion, t.(p  be  Heavenly  and  Hpiy. , 
Apdchisig^  cbe  iOf^pe^r,Q?,LCon^ftd<sratioii  of  Cove-; 
|oufnefs,  tomake^maii  EaBthiy.,  tTheref-or©  it'5; 
laid  by  God^hmifeifj Jnij  J^:>w  ,^.  li<[7-\m^^ifdman 
'    .  *         h  h  ''      loqjes^ 


4 


Wk'uAmf'i 


1^     2i6 


jfjhortand  excellent 


\ 


loQjei  the  World,  the  lonje  of  t be  father  is  not  in  him.  ' 
IcmigUc  have  been  truly  laid,  rhacifaman  love  a- 
ny  Tin,  he  loves  not  God,  but  God  v^^ill  rather  puc 
chat  note  upon  the  love  of  rhe  World;,  rather  than  ' 
upon  any  thing.     The  Character  is  put  upon  Cov^- 
cout'nefs,  becaufe  its  the  mofl  dianietrically  oppo- 
lite unto  Grace  of  any  fin.     To  open  this  a  little. 
Thofe  things  difF<^H'  moft,  which  differ  in  kind.     As 
there  is  therefore  an  inlinice  and  unconceivable  dif- 
ferenc::    (  and  one  that  cannot  be  made  up  )  be- 
tween God  and  us^  becaufe  he  is  of  hiniielf^  and 
we  are    Creatures.      11"*$  impofTibie   rhad  ever  we 
Ihould  come  to  be  Gods^  or  God  to  become  what 
we  are,  becaufe  God  and  we  arc  not  of  the  fame 
kind  :  He  is  of  himfelf,  and  we  are  of  him.     More 
plainly:    There  is  a  greater  difference  you  know 
between  Gold  and  the  Heavens,  than  there  is  be- 
tween Gold  and  the  Earth,  Lecaufe  Gold  is  but  a 
refined  part  of  the  Earth;,  but  the  Heavens  are  of 
another   kind   of  Being    and    Creation.      Thnigs 
which  differ  in  their  kind,  differ  mofl.     But  now 
the  very  kind  of  Fveligion  and  Covet oufnefs  differs. 
For'what  is  Kehgion  but  a  Heavenly  and  fuperna- 
turall  thing  ?  And  what  is  Grace  but  a  fpiritual  blef- 
fnig  that  comes  down  from  above,but  Covetoufncfs 
faftens  a  mans  Soul  to  earthly  and  bafe   things,  l 
And  upon  this  ground  it  is  called  Idolatry  in  CoLl 
3.5.   Ccvetoufnefi which  is  Idolatry,     it's  called  fo 
upon  this  ground,  becaule  as  the  fear  and  love  and 
honor  of  God  is  the  Ground  of  all  obedience,  fo' 
the  taking  of  the  things  of  this  life  into  our  choice,! 
efleem,  and  care,  is  the  putting  out,  and  the  extin-' 
guilhing,and  eradicating  of  all  fervice  unto  God  : 
That  a  man  dot  h  take  for  his  God,  which  he  choo- 
feth  before  all  other  things.      When  therefore  a 
I  mans  heart  is  fo  fet  that  he  muft  hav€  riches  and 
1  the  things  of  this  life,  he  fees  up  that  for  his  God, 


and 


; 


Treatife  of  (^aVetoufneJ?. 


217 


and  denies  obedience  inv/hol  cochc  true  God.     i 
fay  Covecoufnefs  is  oppofir^  to  all  Religion. 

REASON     ly. 

,Fourchly  :  The  frnfulnefs  of  ic  appears  in  this  : 
Thac  ic  is  the  Womb  and  Seed  of  all  lin.      There- 
fore in  I  John*  2.  i6.you  have  ic  as  one  of  the  Gene- 
rals, or  Commanders  of  all  chQ  iins  in  rhe  world., 
AUfms  arefunmiedup  either  into  ThcL:{jhof  the] 
^lefhy  rhar  is.  Luxury  and  pleafure,  T/;>.-  Lujli  of] 
the  ^ye,  chat  is,    Worldlinefs  or  Riches  j  Gr  tbA 
^rideoflifcy  thac  is,  Honor.     In  i  Tim,  6.  lO.   The 
love  of  ^oney  is  the  root  of  at  ^viU.    Th^  root,  pa  rely  , 
becaufc  che  Devil doch  ingraft  every  tin  upon  chat  as 
the  Hock  of  ic,  and  partly  becauleic  dorh  vertually 
conrainai  fm  in  ic.From  chence  Cain  murders, J// (^[^^  ' 
becraies  Chrift,  Acban  fteals  ^he  Babilonifh  Gar-* 
menc,  ^emof  Apoflacizeth  from  Religion :  T>jmas 
Q  f aich  the  Apoftle  )  hathforfa^en  ui^and  clt'u^ves  unto 
this  prefent  World*  in  2  Tim.  4.  10.     Therefore  you 
fkal  find  what  che  Companions  of  Covecoufnefs  are 
in  ^om.  I.  2p.    ^emg  filled  vpithallVdrighteoitfneJi, 
l^ornicatioHy  Wicl^edncih  Co<v2toHfnefiy  ^alicioitfnejiy 
fuUof^n<vyi   ^urder^^c.  And  thac  you  may  not 
think  it  wa^  the  fmgular  cafe  of  the  corrupt  Hea- 
thens, you  (hall  obfervc  that  wherever  the  Apoftle ; 
fpeaks  of  Covetoufnes,  he  fpeaks  of  ic  as  being  ac-  ' 
conipanied  with  thofe  fins.     IniCor.  5.  n.    Lf  a 
ny  man  be  called  a  brother  who  is  a  ^oniicdtor^  a 
T)riml{ardy  Covetous,  an  ldolator,&C'     In  i  Cor.  6. 
9,  10.    Among  fornicators^  Idolaters^    effeminate 
perfonsy  andThee^ves^tbere  are  Covjtous  pdrfons  and 
T)run\ards reckpned up.ln  Colof  3,'), fornication ^rm- 
cleannefly    inordinate  affeUionSy  eviUConcupifcmc<;^ 
Cotetoufnejippbichis  Idolatry,     And  that  the  Apo- 
ftle may  not  feem  to  be  in  a  heat  or  paflion,  when 
)ie  doth  thus  defcribe  the  Companions  of  Cove- 
■  hh  2  toufnefsj 


■I 


1/ 


228 


Afhort  and  Excellent 


I 


courneCs,  you  fliall  find  chat  in  ^arh^^  7.  22.  our 
<'-  Lord  himlelf  faich  as  much,  ^rom  the  hearts  of  men 
\  arife  Tbeft^  Adultery  and  Covetonfnefi,  &c.  And  ir's 
\vorch  obiervacion,  That  when  the  Evangelift  'Mat- 
t/.>eiv  doch  repeat  thofe  words,  he  leaves  out  Cove- 
roiiineis :  But  when  ^lark^  came  to  add  unro  that 
which '^attheiv  wrote  (  which  was  the  manner  of 
the  Evangelifts  to  add  unto  others  )  he  puts  in  Co- 
vecoufneis  :  Becaufe  v/hoever  is  Covetous  hath  the 
root  of  all  thefe  in  him,  and  not  becaufe  whoever  is 
Covetous  doth  all  thefe  things.      You  fhall  find 
therefore  in  the  Scripture  chat  the  way  wliich  Satan 
takes  todeflroy  men  isexprefly  fee  out  by  this  of 
Covetoufnefs.     In  2  Cor,  2.  1 1.  The  Apoftle  fpcaks 
of  the  Devices  of  Satan  ^  And  he  fets  forth  i  he  cun- 
ning ofSataninrhebeginmngof  the  verfe,  that  he 
makes  advantage  of  7^ *  Now  that  word  in  the  Greek 
is  TiKioviy^r.^civjiv,   he  will  do  with  u?,    as  one  that  is 
I  Covetous.  The  meaning  is  this.  Look  as  a  Covetous 
man  doth  de fire  to  be  poffelTedof  that  which  he 
hath  not,  fo  doth  the  Devil  lie  at  the  Catch  chat  he 
may  feiz  upon  any  fpirit.     That  which  I  bring  it  for 
is  thi^j  That  the  Holy  Ghoil  fets  out  al  the  devices 
andevill  waies  of  Satan,  by  this  name  of  Coveting.  \ 
I  Becaufe  a  man  is  as  apt  to  fin,    as  the  Devill  is  to 
tempt  :  And  a  man  is  made  as  covetous  by  finning, 
\  as  the  Devil  is  in  his  unfatisfied  fpirit.    So  the  great- 
nefs  of  the  fin  appears  in  this  that  it  is  the  root  of 
ail  fm,  and  becaufe  of  that,  it  is  the  Caufe  of  all  fin, 
It's  a  fin  that  never  goes  alone  but  ingenders  n  any 
others.     In  whatever  perf on  it  is,  it  doth  fo.     If 
Covetoufnefs  fals  upon  Soldiers,  then  in  Lul^  3. 
14.   WJjen  they  are  not  content  with  their  voageSy  they 
dc.<violenee^andacci4fe  falfly^     If  Covetoufnefs  fals 
upon  a  Magiftrate,  it  makes  him  that  he  is  partiall  j 
by  Covetoufnefs.      And  therefore  the  mark  of  a  \ 
good  Magiftrate  is,  That  he  muftfear  (^odand  bate  j 

Co^etoufnefi*  j 


Treatife  of  QoVetoufneJ^. 


0,1^ 


Co^uetoufnefi,  Becaufe  Bribes  blind  the  Eyes^  the 
Judgment.  If  Covccoufnefs  fals  upon  Minifters, 
ic  will  in  i  T/m.  6.  5.  make  them  fall  into  perverfe 
difputings^for  they  fnppofe  that  Qain  is  Qodlinefi,  If  ic 
fals  upon  an  ordinaiy  Chriftian,  there  you  fhalfind  I 
t^at  ic  goes  not  alone  neither,  for  in  ^Maub,  13.  22.  I 
together  with  the  deceitfulnels  of  riches,  therefgoes  I 
the  Cares  (  as  the  Text  faith  )  of  this  life,  ^e  tbat.l 
recek)2d  feed  among  the  tborneSy  isbd  tbat  bearetbthe] 
word)  and  tbe  care  oftbis  world  and  tbe  deceitfulnef  of  1 
ricbesy  cboahjbevpord,  andhe  hecometb  tmfrmtfuU.  | 
In  Luh^  8.  14.  there  is  another  fin  arifethfrom  it  be- 
fides  unfruitfulnefs^  and  that  is  that  men  take  plea- 
fure  in  the  things  of  this  life.  T^bat  which  fel  among 
tbornr^  are  tbey  which  when  they  have  heard,  go  forth 
and  are  choah^d  with  Cares  and  Richer ,  and  plea- 
furef  ofthk  life.  And  that  you  may  fee  how  ftrong 
a  vertue  there  is  in  Covetoufnefs  to  bring  forth  chefe 
fins,  mark  the  lext.  Wljen  tbey  banje  heard  tbe 
word,  they  go  forth  ^  that  is  all  the  reafon  why  the 
word  of  God  and  all  the  allurements  of  tiie  word 
of  God  are  not  able  to  ftay  the  heart  from  thefe 
,  Courfes.  A  Sin  may  be  faid  to  bring  forth,orto  be 
]  the  caufc  of  fin  divers  waies. 

!      I .  As  it  is  the  Cauf e  of  Gods  withdrawing  Grace 

I  from  a  m.an,  which  fhould  keep  him  from  future 

'fms.     And  Covetoufnefs  doth  this.     In  IfaiaJ?  57. 

1 17.  'J^or  the  Iniquity  of  his  ConjetoufneJ^  I  was  wroth 

\  with  him,  and  he  went  on  in  the  way  of  his  own  heart. 

\1Iewenton:  A  fpeech  in  the  Hebrew  which  is  ta- 

i  ken  from  the  fpeech  of  C^iw  in  Qen,  4.  14.  I  fhall 

I  go  wandring  up  and  down,  faith  he,  and  have  noffe 

to  ptoted^  me,  and  therefore  fhall  be  expofed  to 

the  wrath  of  al  men  and  Creatures.     So  faith  God, 

from  their  Covetoufnefs  ic  came  to  pafs  that  they 

jv/encanddid  what  they  would.     And  how  came 

I  fhis  > 


23 


o 


^port  and  excellent 


\  this  }  foL*  the  Iniquity  of  his  Covecoufnefs  I  hid  my 
felf  from  him.  Gods  hiding,  did  go  before  cheir 
doing  what  chey  would  :  And  Gods  hiding  was  cau- 
led  by  their  Covetouinefs.  i 

2.  One  fm  may  be  the  caufe  of  another,  becaufe  1 
ic  inclines  the  heart  to  another  lin.  i-ind  in  this  re*^ 
fpcft  Covecoutnets  is  the  root- of  ai  fm,  becaule  the 
Divel  doth  graft  upon  fuch  a  hearc  what  temptati- 
ons he  pleafeth.  He  obferved  Cain  was  covetou  s 
^nd  that  he  had  a  mind  to  be  building. He  therefore 
makes  him  negleft  the  means  of  reconciling  himielf 
unto  God  for  his  fmagainft  his  Brother.  Judof 
j  was  covetous,  and  he  lugge(ts  to  him  to  betray  his 
mafter.  V^mas  was  <in  /ipoilate  andhefel  away 
by  the  nicanes  of  covetoufnefs  as  appeares  by  the 
third  Ground  where  the  fe«d  was  fowen  among 
[  rhorncs,  that  is  the  covetous  heart.  As  wood  that 
is  dry  is  on  fire  as  loon  as  a  iparklc  is  put  to  ft.  In 
fuch  a  temper  is  the  foul  when  it  is  ful  of  the  love 
of  earthly  things,  1  flialfpeak  more  to  that  after, 
ward, 

5.  One  fin  may  be  the  caufe  of  another,becaufe 
it  adUiiniiVers  matter  unto  another.  And  fo  cove- 
toufnefs breeds  envying,  and  flrife,  or  diflention 
with  others.  But  icisfaid  tobeche  root  of  al  fin 
in  another  and  higher  fenfe,  and  that  is. 

4.  Becau  e  it  is  both  a  Parent  and  a  ruler  of  o- 
ther  fins.  Its  a  Parent  to  them.  Out  of  the  bowels 
of  Covetoufnefs,  comes  pride,  i  Tim.  6.  17. 
Charge  them  that  are  rich  in  this  world  that  they  he 
not  high  minded,  Andunbcleifc  :  H^uttruflin  the 
iiwig  Qod.  And  negleft  of  religion  :  for  Co've- 
ip;/fmjs  ^  Idolatry.  And  fraud  and  deceit,  and 
unquietnefs,  and  haidnefs  of  heart.  Tal^  heed 
kaft your  hearts  be  hardned  through  the  deceitful- 
nefs  of  riches.  Hrbaroah  (  you  know)  was  made! 
by  nothing £0  ftouc  andftubborn  againd^  the  com-/ 
I mandemcnt} 


Tnati/e  of  Co'vetoufneji. 


"221 


mandement  of  God  to  let  the  people  of  Ifrael  go, 
as  by  this.  That  his  profit  fhouid  go,  he  Ikould 
looic  the  labor  of  fo  many  men,  and  fo  many  vaf- 
fals. 


And  as  Covecoufnefs  is  a  Parent  to  fm^So  its  a 
Prince  and  Ruler  over  rheni.  Thofe  tins  that  do 
'  refpcdl  the  felf  fame  and  are  ruled  by  oneanocfier.  j 
j  Now  becaufe  that  the  end  of  Covetoufneis  is  to  gee  j 
j  CO  a  mans  felf  abundance,  Therefore  Covecoufnefs  j 
I  fees  on  work  the  tongue,  to  lie,  the  hand,  co  de-  j 
fraud,  the  under ftanding  co  plot,  the  Jud^ienc  co  j 
fufpeft  and  doubt  of  God.  The  wil  to  make  much  | 
'of  al  advantages  of  Gain.  Do  but  reckon  up  the  | 
children,  andthe  childrens  children,  do  but  rec- 
kon up  the  fubjedts  char  are  under  this  Prince,  Co- 
yecoufnefs,  and  you  fhal  find  thac  al  che  whole 
Catalogue  of  fins  that  can  be  named  are  one  way  or 
ocher,  either  defcended  from,  or  allyed  unto  it : 
In  2  Cor.  2.  7.  Saiththe  Apoille  Com.forc  chem, 
leafttheybe  fwallowed  up  by  Satan,  of  forrow, 
for  if  you  do  not  comfort  them,  faith  he  Satan  wil 
take  advantage  of  us,  as  ic  is  cranllaced,  but  the 
Greek  is  ziMoviY^^^i^.v^  thac  we  be  not  Covecous 
or  ufed  by  Satan,  or  Sa.can  do  with  us  as  with  Co- 
vecous men  :  What  is  that  ?  faith  he,  he  leads 
them  into  al  kind  of  fin,  and  fo  he  would  us.  To 
deny  ordinances  and  nicanes  of  Grace,  andfowe 
fhouid  fil  up  our  iniquicy. 


To  lay  down  but  one  thing  more,  wherein  the 
finfulnefs  of  it  n;ay  appear.  And  thac  is. 

5.     In  the  bafenefs  of  it.  There  is  not  a  luft  chat 

doth  more  debafe  a  man  then  Covecoufnefs  doth. 

Therefore  its  faid  that  a  man  is  a  fervant  to  Mam- 

j  mon.     ^bu  cannot  ferve  God  and  ^ammov^     It  de- 

ibafcchthe  foul  m  its  nature,  for  God  Made  icto 

i lookl- 


/ 


I 


23- 


^JJ9ort  and  excellent 


look  afcet  chinas  not  fecn.     Ic  debafech  a  mans  bo- 
dy  in  its  pofture^  for  God  hach  made  ic  tread  upon 
che  earrh  our  of  whofe  bowels  in  came  :  Look  how 
unnscural  ic  is  for  fowles  to  live  in  che  earch.  So  ics 
for  che  foul  co  be  fee  upon  the  world.     HJecoJife  flje 
Corrupted  Qentikf  did  riot  lil\e  to  retayne  Qod  in  their 
l^wwled^j  Therefore  he  gave  them  up  to  Covctouf- 
lucfs inborn*  i.  21.  To  fhew  you  thac  icsa  lower 
I  ilep    and  degree  of  mifery  and  finfulnefs  for  a  mau 
i  to  be  Covecous,    Then  its  foe  a  man  to  be  borne 
j  without  the  Image  of  God  by  nature.  It  being  made 
I  a  fpirirual  Judgment,  Ic  is  therefore  a  worfe  condi- 
tion then  chat  men  arcin  by  fm  naturally.     Now  al 
this  rmfulnef  s  of  fm  may  be  aggravated  chefe  two 
waies. 

I.     That  here  naturally  we  are  in  a  ftate  where- 
in we  have  no  reafon  to  look  after  the  world  and, 
the  things  of  ic.     Wc  are  Children  of  wrath.  And  j 
whatfhoulda  reprieved  condemned  man  do  v/ithj 
purchafing  or  looking  after  eftaces  and  poffeflions  ? 
For  a  man  when  he  is  dying  to  be  gripple,  and  ha- 
ving'andfaving  :  For  a  man  when  he  hach  his  Soul 
to  look  after,  and  but  a  little  time  for  that,  to  be 
looking  after  things  which  he  Ihal  never  have  any 
ufeof,  argues  a  great  profancnefs  of  fpiric  :  Now 
chat  is  our  Condition. 


2. 


'I 


And  as  it  is  aggravated  from  that,  fo  from 
this.  Thar  it  is  needlefs  coo.  ^ath*  6.  32.  Jlf- 
ter  al  vb-jfe  tbingr  your  heanjenly  father  tah^s  Care. 
Chrift  fairh  the  care  of  chefe  outward  things  do  lye 
upon  God  :  Not  only  as  he  is  a  Father,  but  as  a 
Creator.  Though  we  be  fnmers,  yet  we  are  Crea« 
cures.  Therefore  he  that  cares  for  the  Lillyes  in 
the  fields,  and  the  fowles  of  the  Ay  re,  wil  care  for 
man.     In^^J^rl;^,  7.  20.  21.  From  the  heart  comes  j 

covet  oufnefs 


I     I  in       'I*   ~ii     — ^ . — ^— ^^— 

Treatlfe  of  Co\)etoufnefs . 


233 


P 


Mi 


GovetGufnefs:  It  isnot  becaufe  aman  wanes,  nor 
betraiffe  a  man  may  want.  It  is  noc  for  any  thing  in 
the  world,  buc  becaufe  a  man  loves  noc  God  and 
ipiricual  things, that  a  man  is  Coyetous. 

CHAP.    III. 

Tli^  (econd  reufon  Is  the  dangeroufnefiofthfsfm.it  he- 
ingViii^^^ardlytobe  ofuoided.  Secondly, T)i- 
fficulty  Cured,  Some  things  in  Scripturefaidto 
be  eafy  to  QodySome  things  hardySome  thing/  thai 
are  but pojftbk  unto  Qod, 


I 


N  the  fccond Place.    As  the  fin  is  great,  fo  it  is 
dangerous 


Iciseafily 


1.  Fallen  into. 

%y  And  hardly  Cured, 


We  are  wont  to  take  heed  and  to  be  afraid  of 
fuch  dif eafcs,  as  are  hard  to  be  avoy ded,  d  s  are  ea- 
fily  gotten,  and  when  gotten,  not  eafily,  buc  hard- 
ly aired.     Now  Covetoufncfs  hath  both  chefe  e- 

vils  in  it. 

Firft,  It  is  hardly  to  be  avoyded.  We  count 
that  infedion  to  be  dangerous  and  very  flrong 
which  kills  lufty  men,  and  that  in  a  night,  a  day, 
or  in  a  moment.  Covet oufnefs  hath  undone  the 
moft  ftrong  oi  men  that  are  unregenerate,  And  it 
hath  fpoyled  the  ftrongeft  of  the  regenerate.  You 
fhalfindittobein  al  forts  of  men,  more  or  lefs  in 
alAges.  in  the  heathen,  \n%om.  i.  49.  In  the 
profefforsofPveligion,  the  JewesjinJ^r.  8.^0.  In 
all  forts  of  Profeffor^.  U^avid  AVas  a  mighty  man 
againft  fm,'  A  man  able  to  overchr6V  whol  troops 

ii  '  as 


234 


_j^ 


Afhort  and  excellent 


as  I  may  fay,  andyec  this  fin  incouncers  hini,  and 
and  fpoyls  him.  Our  Lord  Jefus  Chriil  was  as  much 
afraid  of  his  Difciplesbecaufe  of  Covccoufnefs,  as 
he  was  of  any  fin,  becaufe  Godly  men  wil  bq  over 
run  with  this  fm,  if  rhey  look  nor  to  ic.  T^%  heed 
(  faich  Chrift  In  Lwl^e,  21.  34.  unto  his  difciples*) 
nat  ye  he  not  onset  charged  with  the  cares  of  this 
world*  As  often  as  I  have  read  that  place,  it  hath 
been  a  wonder  to  me,  why  Chrift  fliould  fpeake  fo 
unto  them.  They  were  Godly  peoplejand  through 
I  grace  their  hearts  were  made  as  loyl  that  would  not 
cafily  bring  forth  much  bitter  fruit :  They  were  ta- 
ken inro  thrifts  fervicc  upon  thefe  terraes,  that 
they  fliould  look  for  nothing  for  their  fervicc  but 
perfecution  :  The  time  that  Chrift  bids  them  cake 
heed  of  the  cares  of  this  life  was  a  perfccucing  time 
when  there  was  not  only  warre,  and  rumors  of 
warre,  but  they  were  begirt  by  cheir  enemies.  Who 
would  think  that  in  winter  tinie^any  weeds  fbould 
appeare  ?  If  this  weed  fliould  fhew  it  felf,  one 
would  think  that  this  cold  blaft  would  have  been 
able  to  have  nipt  k  :  But  the  difciples  that  were 
Samts,The  difciples  that  were  brought  up  alwayes 
in  perfecution,  yet  in  perfecution  were  very  apr, 
and  nothing  would  keep  chat  down.  When  he 
would  prepare  them  againft  the  Judgment  of  the 
deltruftion  of  Jerufalem,  and  when  he  would  pre- 
pare them  to  ftand  out  againft  the  times  that  rhey 
fhould  meet  withal  from  the  Apoftate  Jewes.  He 
bids  them  beware  of  Covet oufnefs.  In  ^lath,  15. 
7.  Thercyouihalfind  that  the  third  ground  went! 
funher  then  either  the  firft  or  the  fecond  did:  That  i 
Ground fignifys  a  fore  of  hearers  that  were  not  re- 
mifs  and  carelcfs  of  what  they  heard,,  as  tlie  firft 
fort  were,  nor  fearful  of  Perfecution,  as  the  fecond 
forr  were,Thcy  receiveiedtheword  ofGod,  and 
fuddenly  upon  a  prefenc  apprchenfion  as  the  fecond 

fore 


Treatife  ofCoVetou/nefs.  235 


:h. 


fort  did^but  they  did  deliberatC5and;udg  that  it  was  ; 
better  to  walk  holily,  then  to  be  at  liberty,  that  a  • 
man  had  better  be  in  chaines  for  a  good  caufe  there 
to  be  at  liberty  for  the  denyal  of  it.  If  you  obferve, 
TJie  Holy  Ghofl  chargeth  them  with  nofm  almoftj  | 
Butwith  lawful  things :  And  among    them,   with  1 
the  cares  of  this  world,  and  the  deceitfulneis  of  ( 
riches  which  did  choak  them,  and  by  which  they 
did  become  unfruitful.     Demof  was  cne  of  that 
fort,  for  he  ftood  with  ^aul  when  he  was  at  Rome 
inhisfirfttryal,  when  al  elfc  forfook  him.     The  | 
Epiftle  to  the  Coloflians  was  written  when  (Paril  '■ 
was  in  bonds :8c  io  was  the  Epillrle  to  Philemon,  for  j 
it  was  fent  by  the  fcrvant  of  ^hylemoriywho  waited 
upon  Paul  in  the  prifon  :  And  in  both  thofe  Epiftles  j 
Vaul  recommends  IDemof.     'Demat  (  faith  he  )  fa-  1 
lutes  you,  and  he  is  my  fellow  labourer.     No  man  1 
ftood  by  mee,  that  is,  no  man  but  Demof,  and  no  I 
manbutLwV,  When  I  came  to  anfwer  it  before! 
the  Empcrour,  al  my  acquaintance  were  fhy  of  mc 
and  al  the  profeffors  at  Rome  would  not  know  me, 
but  Luke  and  Vemas  ftood  it  out :  And  the  dodrme 
that  I  propofed  they  defended :  and  the  rcafons 
that  I  gave  they  fluck  to  and     argued  •-,  This  he 
meancs  by  being  a  fellow  labourer.     Yet  this  T>e- 
TW^that  Aoodout  onebrunn^Yet  when  Taulcom^s 
to  a  fccond,    he  forfakes  him  :  And  what  is  the 
r eaf  ouj  Tie  cleaves  unto  this  prefent  world,  in  2 .  Tim, 
4.  10.  Sothatthebeft  of  regenerate  and  unregene- ! 
rate  men  find  it  hard  work  to  efcape  the  power  of  • 
this  fin,  Oneisfoyled,  and  the  other  Ipoyledbyl 
it.     This fm doth  prevail  in  formal  profeffors  of  | 
'T^.eligion,  in,  2.  Tim*  3-    5-  They  hanje  a  forme  of 
Gedlinefii  Why  ?  Among  other  fmshe  faith  they 
are  covetous:  ^lenfhalbe  lovers  of  tbemfelveSy  and 
Covetous*     Do     but    coniider   how  this  1  in  doth 

ii^  take 


, ' 


m.  i 


■i 


,il5. 


, ,  II  I   -i-r  -— -  -  -     -.  ^^       ^^_^  ^ 

116  Af^ort   ariAexcelkn 


\ 


take  men,  and  you  wil  ice  it  is  very  hard  to  tc^G- 
voided.     Youihalfind  whac  che  iipoftle  iu:tnof 
the  vvhol  body  of  iin.  ^wB^b.  4».  22.   ihac.r^orh 
corrupt  men  by  deceit.       ^m  off  the  old  man  Wat  h 
corrupt  according  to  the  dut'itfid  Lufis,     Look  wha: 
Vaul  fauh there  concerLiing  al  iin,  that  the  fcrlpture 
iaith  concerning  this  one  Im  of  Covctoufnels.  fn 
'^atb,   13.  22.   Ibcdsceitfulnefl  of  riches.     Covc- 
toufnels wil  plead  Conicience  of  a  Hi^iis  calling: 
Care  of  Gods  command  to  provide  for  a  mans  fami- 
ly :  Yea  the  Glory  of  God.     I  wcuid  have  more 
faith  a  man  that  fo  I  may  do  laore  fervice,   and 
good.     Sauldid^  fave  the  Catcel,  ^ut  its  faid,  Ic 
was  for  facriiice.     Covetouinef;  wil  puc  a  man  up  ' 
on    al  duties  of  morality,   and  civuicy.     The  co- 
vetous man  whom  God  abhors  faith  the  Pfalmift 
IwVfal  10.   10.  He  doth  crouch  and  humble  him- 
felf,  that  is,  heisasfwcec^  and  loving,  and  affa- 
ble, and  courteous,  and  as  feemingly  ready  to  do 
any  office  and  fervice  for  oncjas  any  can  be. Nay  it 
wil  put  upon  any  fpiritual    duties,     Artaxerxef 
was  a  great  friend  to  the  reformation  of  the  Ckurch 
of  the  Jews,  But  it  was  out  of  Covet oufnefs  h\  2. 
%ingSy  6.  10.  And  ^%ra.   7.  23.   That    fo  they 
may  pray  for  the  life  of  the  King  and  of  his  chil- 
dren, and  that  no  v/rath  may  come  upon  him,  norj 
his  Realme.     Hewould  give  a  toleration  to  thole ; 
poorebanifhed  onesjthat  they  might  go  to  rheir 
own  Country  and  fee  up  the  religion  of  their  Fa- 
thers.    It  wil  make  a  man  keep  a  goodMinifter  in 
his  houfe.     In  Judges^  17,  13.   Ihave  agood  Le- 
vitefaitk^zc«^za/;>,  and  now  I  know  that  God  wil 
blefs  me  faith  he.Ic  wil  make  a  man  not  fail  to  hearc 
the  bell  fcrmons:  Injohn^  6*  26.  7'e  follotv  me  not 
for  tbe  ^MiracleSy  (  that  is,  not  for   the    difcovery 
of  God  by  me  in  working  of  Miracles,  and  that  you 
may  fee  in  me  more  then  a  bare  man^  as  my  Mira- 
cles, 


Treatife  of  Qoyetoufnefs. 


237 


/ 


1 


cles  do  difcover  me  to  be  )  but  ye  follow  me  for 
the  Loaves.  That  people  did  go  afcer  Chriit  (  the_ 
beft  of  preachers  J  a  greac  many  miles,  and  did  run 
the  reproach  of  the  people  of  chofe  times.  Whan  \ 
made  chem  to  be  the  firit  atChurch,but  becaufc  they  * 
tfiought  God  would  the  better  provide  for  them,  ia 
2  Tim,  3.  2.  5.  Thoferhat  are  covetous  at  the  fecond  ] 
verfe,  have  a  form  ofGodlincfs.  AformofGod- 
linefs  is  nothing  but  the  pidure  of  a  thing  to  the 
life  :  when  a  thing  is  £0  like  another  by  Art  as  chat 
it  can  icarce  be  known,  then  in  is  laid  to  be  a  form.. 
JefusChrifl  isfaidto  be  in  the  form  of  Qod,  be«-' 
caufehe  was  as  like  God,  as  could  be  :  And  in  the 
form  of  a  Servant,  becaufe  you  would  rather  have 
thought  him  to  be  born  to  mifery  than  to  be  Lord 
of  life.  Covetoufnefs  wil  have  a  form  of  Godli- 
nefs  :  He  will  do  the  fame  duties  that  any  Godly 
man  in  the  world  doth.  Fafting  and  praier  is  an 
extraordinary  duty  •,  a  great  aiEi(!iion  of  the  flefh, 
it's  a  duty  of  the  grcateft  feeming  holinefs  that  can 
be,  yet  in  Ifaiah  57. 17.  the  Reafon  why  they  fa- 
ftedffo  often  was  but  for  Covetoufnefs,  that  they 
might  put  a  greater  face  and  a  fairer  fhew  upon 
their  perfecuting  the  Brethren  who  did  differ  from 
them.  When  they  had  a  mind  to  fall  upon  their 
Brethren  for  that  which  they  fhould  have  born 
with  them  in,  then  tliey  call  for  a  faft,  like  the  Cro- 
codiles cry,  that  is  only  to  get  a  prey.  So  like  as 
a  man  may  be  to  a  Godly  man,  £0  like  v/ill  Co- 
vetoufnefs raakea  man  be  to  him.  If  a  Godly  man 
praies,£o  willhe :  And  if  a  Godly  man  forbears 
oUitwardadsofgrofs  (ins5fo  will  he  :  If  a  Godly 
man  fuffers,  fo  will  h?.  When  God  commends 
y^b  that  there  was  nox  a  man  like  him,  faith  the 
Devill,  it  is  nothing  for  a  man  to  do  as  he,  when  he 
ftath  fo  good  wages  for  ftis  work.  Have  you  not 
given  him  much   Riches,    and  Honor,  and  many 

Children 


238 


JJJ?ort  and  excellent 


I  Children  in  the  world  >  And  as  ic  doth  thus  deceit- 
I  fully  cheat  a  man,  and  is  hardly  to  be  avoided  be- ' 

caulc    it  feizeth  upon  all  if  they  look  not  to  ic. 

So  tuat  you  may  fee, 

Secondly  :   That  it  is  hard  to  be  Cured.     And 
therefore  in  the  Scripture  you  fiial  find  (ifyouob- 
ferve  it  )  as  many  Arguments,  nay  more  Arguments 
againit  Covetoulnefs,  than  againft  any  tin,  except 
ic  be  Unbelief.     In  ^attb.  6.  Jefus  Chrift  fpends  a 
whol  Sermon  almoft  againft  ic.     He  doth  fo  in 
^attb,  1 5.     He  doth  fo  when  he  comes  to  fpcak  to 
his  Difciples  of  the  ruine  ofjerufalem.     He  doth  fo 
when  he  f  peaks  of  the  Hearers .     Look  through  the 
Gofpeland  the  Epiftles^,  and  you  Aall  fiitd  that 
there   are  more  Arguments    againft  Covecoufnefs 
than  any  thing,  but  Unbelief :  And  wherefore,  but 
becaufe  it'^s  a  hard  thing  to  cure  ic  ?    And  that 
you  may  further  fee  that  it's  hard  to  be  cured,  con- 
lider  how  it  deals  with  a  man  :  The  Scripture  ufeth 
divers  words  to  this  purpofe,  foratimes  ic  faich  ic 
doch  divide  a  man  :  So  the  word  ufually  is  which 
in  the  Scripture  is  tranflated  [^Care']    The  word 
(tse/fxra.  Care,  fignifies  divifion  of  fpirit :  Ic  fepa- 
rates  a  mans  heart  from  God :  Ic  makes  a  man  a 
Bcaft :  To  have  a  heart  and  a  heart,  and  not  co 
walk  perfeftly  with  him  :  It  makes  a  man  take  Re- 
ligion by  the  very  throat  m 'l\lattfj,  13.  22.    for  ic 
did  choak  the  word  :  And  in  Luk^e  12.29-  faith  the 
Text,  'Be  not  of  a  douhtfuU  rnind.     The  word  in  the 
Greek  is,  Be  not  like  unto  Meteors.     As  Meteors 
and  exhalations  that  are  drawn  from  the  Earth 
that  hangs  between  the  Earth  and  the  ftars  j  fo  wil 
Covecoufnefs  make  a  man  that  he  fhall  not  be  co- 
tally  profane,  nor  throughly  holy,  neither  in  che 
upper  region,  nor   in  the  lower  region  upon  the 
duft.     He  hach  a  fpirit  chat  is  mingled,  and  there-. 

fore 


"Treatije  ofCoyetoufnefs, 


139 


fore  is  on  all  fides,  but  hearcy  for  nothing  chac  is 
goodj   or  for  falvacion.     Nay   it  goes  further  in 
Lz/^2i.  34.  Take  heed  leaft  your  heart  be  overchar- 
ged with  gluttony ^  and  Vrunkennefi,  and  the  Cares  of , 
I  thk  life*   Chrilt  doth  joyn  Covetoufncis  with  Glut-  j 
i  Dony  and  Drunkcnneis,  becaufe  it  hath  the  like  ef-  ! 
jfeftsupontheSoul  ofaman,  that  they  have  upon 
I  the  body  of  a  man.    When  a  man  hath  drunk  extra- 
I  ordinarily,  his  underftanding  is  fenflefs^  andfo  u 
,  a  man  made  by  the  Cares  of  this  world,     ^e  not  o- 
I  overcharged*    The  word  fignifies.  Made  heavy.     His 
fpirit  is  like  lead,  he  hath  no  fpirit  in  any  thing  that 
'he  doth  for  God,  further  than  he  is  a^ed  by  the' 
world.    Of  a  meer  fpirituall  duty,  he  hath  no  more 
feeling,  than  a  ftone  hath.    If  there  be  not  Rheto- 
rick  in  praier,  and  Invention  in  Sermons,  it's  not 
food  to  hira.     Nothing  that  is  fpirituall    afFei^rs 
him,  but  his  heart  is  like  a  flone.     It's  a  flrange 
fpeechinLwfce  18.  27.  to  this  purpofe,  whenChrift 
faid.  It  vpof  iM  hard  for  a  rich  man  to  be  faved,  at  for 
aCameUto  go  through  the  eye  of  a  needle^  And  they 
faid  then  none  of  them  can  befavedy  faith  Chriff ,  The 
thingf  vphich  are  impojjible  with  mm,  are  pofjlble  with 
Qod.     Are  poffible  with  God :  That  word,  I  v/ould 
inftft  upon  a  little.     There  are  fome  things  that  the 
Scripture  faith  are  eafie  unto  God.     T>o  bntjpeahjhe 
word  (  faith  he  )  and  my  fervant  fhall   be  healed. 
And  there  are  fome  things  that  the  Scripture  faith 
are  Hard  to  God,  there  is  more  of  God  required  to 
do  them,  than  other  things :  And  fome  things  that 
arebutpoifible  unto  God.     As  if  he  fKould  have 
faid:  It's  all  that  God  can  do ;  If  there  were  but  a 
whitof  lefs  flrength  in  him,  he  were  not  able  to 
make  a  man  that  is  covetous  to  beleeve.     Give  me 
leave  to  fpeak  with  reverence  according  to  the  ex- 
preffion  ;  His  flrength  is  matched.Ic's  as  much  as  he 
can  do.  It  is  but  poflible  to  him,  to  make  a  rich  man 
{  ^^ that ) 


240 


jijhort  and  excellen 


that  is  in  love  with  this  prefenc  evil  world  to  come 
to  Heaven.     And  as  if  theApoftlel^^wlcoiflpnot 
lay  enough  to  fhewthehardnefs  of  being  cured  of 
this  fm  you  fhall  find  him  heaping  up  words  in 
I  Tim.  6.  9.  There  are  Temptations,  and  there  are 
Snares,  and  there  are  Sorrows :  The  word  propct- 
ly  fignifies  the  pains  of  a  Woman  in  Travel,  which 
can  neither  be  avoided,  nor  prevented,  and  are  im- 
pofTible  to  be  born  long  :    And  iie  faith  they  are' 
drowned  in  perdition  and  dcftruttion,  having  refc-j 
renceuntothe  18.  Chapter  of  ^attheva  at  the  66,] 
vcrfe.  It  was  a  kind  of  death  to  the  AiTyrrans,  to^ 
tie  a  Mill  Stone  about  a  mans  neck,  and  to  throw' 
him  into  a  deep  water.      Look  how  there  is  no 
I  hope  of  laving  luch  a  man,  fo  little  hope  there  is 
^  of  a  covetous  man.     Obferve  it,   he  fpeaks  rather 
of  fuch  a  man  that  was  covetous,  who  had  made 
profeffion    of    Rehgion,     and  known  the  truth 
rather  than  any  other,     and    he  faith    of   thera. 
That    they     fierce    themfdves     throuefj.        The 
word  fignifies,  they  do,   as  its  faid  01  Julius  Ca- 
Uar,  that  they  came  about  him  £0  with  Bodkins  and. 
fSwords,  that  his  Body  was  as  a  Butt,  or  Pin-cufhi-| 
on,  there  was  not  a  whole  place  in  him,   he  was  ; 
wounded  in  Back  and  Belly,  in  Armes  and  Legs,  and  i 
in  every  part  there  was  a  wound.     So  faith  the  A- ! 
poftlci  You  wilbe  by  the  Cares  of  this  world,you! 
will  be  run  through  and  through  and  through  with 
Cares  and  Sorrows :  And  what  hope  is  there  of  a 
man  when  he  lives  thus  j  when  iin  hath  fuch  advan- 
tage of  him,how  hard  a  matter  is  it  to  be  cured. 
I     1  have  bin  the  longer  in  the  explication  becaufe 
it  is  the  fm  of  the  times,  and  the  fm  of  Frofeffors. 


CHAP. 


Treatife  of  (^oVetoufneJ?. 


Mibw^t— ^lii  ■  >    ■  "rf  I 


H 


CHAP.     IV. 

Ufe  I.  ^oUoiv  your  Calling f.  life  2.  Seek^the 
%}ngdom  of  Qod  and  Im  n^htcoufmP,  ando- 
therthingf  fi)  all  be  added,  life  3.  Let  all  your 
care  be  for  eternal  life  to  hj  rich  in  Q  od.  life  4. 
Toiifl)allbave  all  the  things  of  this  life  that  are 
needfully  if  youvpilloo\after  Qrace.Qodly  men 
nea)er  vpantt  but  vchen  they  cannot  be  content  tobd 
at  Qod'*s  difpofe*  life  5,  See  your  lif^  lie  in 
(jraccy  not  in  Riches. 

U  S  E    I. 

Follow  your  Callings.  For  the  living  in  a 
particular  calling  is  as  neccffary  co  pluck  down 
the  rankntfs  of  a  mans  fpirir,  and  co  make  him  fie 
cofcrveGod,  I  fay  ic  is  as  neceffary  in  its  kindj 
as  the  word  is  in  its  kind.  There  are  fome  fins  tliac 
arife  from  the  body,  and  diligence  in  a  particular 
calling,  mortifies  them.  Follow  your  Callings. 
Take  what  providence  calls  upon  you  in  chem  :  but 
be  not  follicitous  Beloved.  Do  not  care  how  ic  may 
be  with  yoU;,  fo  you  may  but  provide  for  eternity  : 
Be  conceqc  with  a  little  fo  you  may  bur  have  Grace  : 
If  you  have  Food  and  Raiment  ht  quiet.  As  upon  a 
day  of  fafl  a  man  may  eat  fo  much  as  may  fit  him  to 
the  work  :  fomy  Beloved  care  for  no  more  all  the 
time  of  your  life  chan  what  may  keep  you  from 
temptations,  and  inableyouco  the  work  of  your 
Calling.  And  that  work  of  your  calling,  you  may 
certainly  do  for  God^  whatever  your  condicion  be, 
Turn  all  your  care  unco  this,  that  you  may  crea- 

k  k  lure 


/ 


■ 


242^ 


Afioort  and  Excellent 


I 


;fure  up  liches  in  Heaven.  What  matter  ic  if  you  I 
be  poor,  or  have,  or  not  have,  as  long  as  you  do  en- 1 
joy  Chri/t.  This  is  the  great  exhortation  of  our 
Lord  Jefus  Chrift  in  this  place.  That  rime  that 
men  ipend  in  forecafting  how  they  fhould  do  in  «iil  j 
times  (  that  time  is  all  loft  )  and  fhould  be  fpenc 
only  in  this.  How  they  may  provide  for  a  world 
to  come.  1  fay  ic  is  all  loft ;  becaufe  you  are  not 
able  to  ftciire  thole  things :  And  ic'*s  worfe  than 
loft,  becaufe  it  is  a  fm  to  care  for  to  morrow.  Pru- 
dently difpofe  of:  what  God  hath  given  you,  but  be 
not  troubled  though  you  cannot  fo  difpofe  of 
things  as  to  fave  you  from  evill.  Be  not  afraid  of 
any  evill  that  can  befall  you  :  fear  nothing  but  fui 
and  Gods  wrath.  It  is  your  wiidom  to  dofo.  A  wife 
man  ona  Journey  cares  not  if  his  lodging  bs  hard, 
and  diet  courfe,  becaufe  he  is  upon  his  way,  and 
thiuks  to  have  better  at  home,  f  he  love  of  his  bu- 
fmefs  makes  him  not  think  of  thefe  things.  Whac 
is  your  bufmefs  but  to  provide  for  Heaven  ?  What 
is  your  home,  but  to  dwell  with  Jelus  Chrift,  and 
to  have  Communion  with  him?  Therefore  mind 
not'other  things,  never  be  troubled  whac  you  are  in 
other  ref'psfts. 

USE    IT 


And  let  me  add  this  in  the  fecond  place.  Thac 
the  more  care  you  take  for  fpiricuall  things^  the 
more  care  God  v/ill  take  for  your  earthly  eftace. 
Seekjhe%ir?gdomofQodandbisrighteoufnefi  and  all 
thefe  things  ftjal  he  added  toyeu^m  ^atb*6»  33.  T'or  al 
tbefe  things  your  heavenly  father  cares  for  ^  chat  is^if 
you  care  not.  InHeb*  1 3«  5, 6.  Let  your  Con'verfation 
be  without  Covetoufnefi,  for  he  bath  faid  he  ivil  never  j 
I  leave  you  norforfa^^you*  God  enters  into  Bond  to 
fave  thac  man  harnalefs  from  all  loffes  and  evils  in 

the 


— ^  -    ■      -  ■■' — »— ^ . 

Treati/e  of  CoVetoufmJ^* 


43 


chcv/orld,  chat  does  but  mind  che  things  of  him. 
He  were  anunjuft  mailer  to  fecusa  work,  and  to 
leave  us  to  cue  own  finding.  Is  ic  not  better  a  great 
deal  to  be  at  Gods  hand  than  ac  your  own  ?  That 
h^  fhould  find  you,  than  your  felves  ?  Therefore 
fpeak  to  your  hearts  after  this  manner.  I  cannot 
by  my  care  add  one  Cubit  to  my  ftature,  and  make 
one  bufinefs  go  well,  and  get  in  one  debt,  and  take: 
one  penny  the  morCjand  get  one  new  Cuftomer,  Lee 
me  fpeak  to  you  in  your  owi>language.  If  fo  be  that 
I  do  what  I  cdfljit  wil  be  no  advantage  to  me  in  theie 
things.  But  if  I  becarefultomakemy  peace  with 
God,  to  get  my  pardon  Sealed,  to  get  my  waies  San- 
I  ftified,  God  wil  give  me  fo  much  of  theie  as  I  need, 
he  hath  enough,and  he  wil  give  me  liberallyjfo  thac 
I  fhall  have  no  caufe  to  complain.  If  I  have  not  fo 
much  as  another,  yet  notwithftanding  I  fhall  have 
a  blefling  with  what  I  have,  and  that  will  be  more 
than  anothers  much.  If  men  did  put  themfelves 
upon  this,  that  ic  is  to  be  their  care  to  look  to  their 
Souls,  and  when  they  have  ufed  meanes  for  their 
eflates  and  bodies,  to  leave  all  to  God's  difpoling, 
and  did  bcleeve  that  then  God  would  blefs  t4iem. 
How  many  then  v/ould  give  that  precious  time, 
itrength  and  Spirit  which  now  runs  out  to  the 
world,  unto  the  fervice  of  God. 

U  S  E    III. 


If  everyone  thac  would  attain  to  eternall  life 

mufir  take  heed  of  Covetoufnefs.     Then  lee  all 

your  care  be  for  eternall  life,  to  be  rich  in  God,  as 

Chriftfaith  inverfeai.  ^  rich  in  Qod,  that  is^  in 

thethings  of  God,  and  in  the  things  chat  are  for 

Gods  Glory.     God  do:h  not  call  you  from  the 

I  world  CO  put  you  upon  a  lols,  but  to  turn  your  af- 

ifedions  upon  the  right  Objed.     It^s  not  co  undo 

I  kk   z  you 


t 
i 

- 1 


1     C144 


j{j}7ortand  excellent 


4.  9. 


you,  but  to  make  you  in  berter  things.     As    Parents 
when  they  would  wean  the  Child  from  th  e  Nurfe 
unto  chemfelves,   they   make    the.  nurfes    brcaft 
black,  andtheyfear  the   Child.     So  faith  Chrilt, 
takeheedj  and  look  toy  our  felves,  when  he  h^jch 
no  other  end  in  it^buc  that  he  may  have  your  love^and 
you  have  his  at  length,     ^any  will  fay  iiiiKhDaroid 
in  ^faU  4.  7.  8.  Who  voillflyew  m  any  good  ^  but  faith 
he.  Thou  baji  p  Mt  more  ^laAnefi  into  my  heart,    than] 
when  Corn  and    Wine  increase.     As  if  he  fhould  have 
faid,  when  the  Devillfees  men  inquiring  after  hap- 
pinefs  and  falvation,  he  does  fhew  cheni  good :  hs 
prefencly  meets  them  as  Abraham  did  the  Gibeo- I 
nites  wih  Corn  and  Wine,  the  things  of  this  life, ; 
and  takes  off  their  hearts  from  happinefs.     And  it  j 
is  io  prevailing  a  means,  that  he  betook  himfelf  to  \ 
that  alone  when  he  tempted  Chrifl.     All  this  will  I  j 
^X'?;j  thee.     When  he  had  fhe  wed  him  all  the  Glory  1 
of  che  world,  that  is,  when  he  had  made  the  world  j 
as  glorious  as  poffible  it  could  be  to  the  mind  of 
Chrift.     He  did  not  do  unto  Chrift:,  as  unto  us, 
deceive  our  fancies,  but  he  put  the  greatefl  Glory 
up  on  Riches  that  could  be,  and  then  he  thought 
that  JcfusChrift  would  bow  down  to  hmi.     If  the 
Devil  cannot  make  a  man  as  prophane  and  as  loofe 
as  he  defires,  then  he  will  make  a  man  Religious, 
but  mingle  Covecoufnefs  with  it.     He  will  flir  up, 
a  manias  it  is  reported  by  one  chat  writes  of  the; 
walkings  and  apparifions  of  the  Devill,  The  Devil' 
came  to  many  a  man  in  Luthers  time,  and  provo- 
ked chem  to  ftand  for  Judication  and  lay  afide  po- 
pifh  Religion,  but  he  told  them  alfo  they  Ihould 
get  fo  much  by  the  bargain  :  And  when  he  mingled 
this  Poyfon  with  that  Wine,  he  did  bring  them  co 
as  much  formality  as  they  were  in  before  in  their 
ignorance :  They  were  as  bad  as  before,  bccaufe  of 
only  their  Covecoufnefs.  When  he  hath  once  got  a 
\  man 


Irut'tfe  of  Co^etoufneJ^. 


24y 


man  under    his  power,  he  wil  make  him  to  grind 
at  this  mil,  as  chey  did  Sampf on.     Therefore  the 
Loveof  the  world  is  called  in.  i,  Jim.  6,  p.  The 
Devils  fnare  and  bond,     And  it  is  chefin  of  the 
Jews  by  which  chey  were  and  are  kcpc  from  embra- 
cing Ghrift,  They  did  look  after  an  earthly  King- 
dom.    Benochindiedof  true  happinefs  by  thole 
I  things.     Barter  not  away  your  fouls  for  an  abun- 
'  dance  of  the  things  of  this  life;  Let  not  your  minds  ! 
j  run  out  after  what  you  fee,  or  what  is  to  be  had,  i 
belides  grace  and  holincls  and  communion  with! 
JGod.      Our  Lord  Jefus  Chrift  is    moved  to  fee  j 
'  one  got  into  good  Company  here  in  this  Chapter  I 
at  the  1 3.  verfc.fecming  to  have  an  iuhericance  here  ! 
toneglc^  to  gee  SalvatioQ  and  Grace.     Grace  and  I 
the  favor  of  God  are  true  riches^andal  other  things  f 
are  not  fo.     They  are  but  ffeadows  of  riches,  and 
therefore  called  a  fancy.    *Agrippahis    pomp  and 
Glory,    is  but   ^avtwctt'cc,    2$.  JlUsy  23.     Though 
a  man  feem  to  be  bleffed  of  God  when  he  hath  this 
world,yet  it  is  but  feemingly  fo:And  therefore  the 
fcripture  calls  it  a falhion.  i.  Cor.y.si.  ^om*  12.2. 
Thefapion  of  tbif  world.  But  there  is  no  true  good- 
nefs  in  riches.     In  LHl{e^'i2.    21.     Saith  Chrilt,  a 
man  that  treafures  up  for  himfelf,is  not  rich  in  God 
That  treafures  up  for  himfclf.Thacis,  Riches  are 
but  a  particular  good  thacmay  lerve  a  mans  fqlf^ 
but  that  is  all  it  can  do  :  It  makes  a. man  leave  God 
who  is  auniverfalgood.     That  only  is  trueRiches 
which  doth  procure  to  a  man  all  good:  and  that, 
nothing  can  do,  but  what  comes  from  God  which 
is  Grace. 


USE,  IV.  i 

! 

Youffialhaveal  the  things  of  this  life,  if  you 
wil  look  after  Grace,  Al  that  is  needful,     (^odli- 

, ri£P, 


i 


te 


t^6 


^Jhort  and  excdknt 


4 


nefihath  the  promt  fe  of  this  life.  It  givnf  content,  i  • 
T/77J.  6.  6.  That  is  as  much  as  a  nian  doth  cirher  1 
need  or  detire^if  his  defwres  be  rational  and  Ipiricual ! 
Ic  gives  conrent.  The  word  that  the  Apoftieuferh  ^ 
for  content,  is  a  v/ord  that  is  ufcd  among  Commorj. 
wealths,  that  have  al  things  in  themfelveSjand  need 
not  other  Countries.  Religion  needs  not  be  behol- 
den to  any  ePcare^  and  condition,  or  any  thing  in 
this  v/or Id  for  any  thing  that  belongs  to  this  life. 
Godly  men  do  never  want,  but  when  they  cannon 
be  content  robe  at  Gods  difpofe.  He  wants  nocl 
chat  is  concent :  He  hath  concenc,whofe  wil  is  con- 
formable unco  God.  There  are  ac  the  leaft  twenty 
fevefai  fences  of  chac  in  Pf^/.  57.  25.  I  nenjer  fuw 
the  righteous  forfah^riy  nor  hk  feed  Pegging  bread : 
Bun  chat  which  is  mofl  probable  from  the  Context 
and  f cope  of  che  Pfalme  is,  I  nenjerfavo  A  righteous 
Tnauj  That  is,  arighceous  manchac  doth  noc  free 
ac  the  profperity  of  v/icked  men.  (  ^ot  heggtng 
bread:  ")  chat  is  in  want.  Let  any  be  of  a  liberal 
Ipirit,  willing  to  pare  wich  whac  God  gives  him, 
when  God  dorh  cal,  and  chac  man  never  wanes. 
Men  that  have  dogs  appecices  are  never  fatisfied : 
When  m.eac  feeds  humors,  then  parencs  deny  their 
children  meat:  So  doch  God,  when  he  fees  whac 
he  give^,  doch  noc  work  conforraicy  ro  his  wil. 
Do  you  mind  your  work,  and  God  wil  care  for 
your  maincenance.  -Andyou  Ihal  have  fpiricual 
chings  ac  a  beccer  rate,  and  on  eafier  terms  then  you 
have  earthly  chings.  The  paines  you  cake  for  hea- 
ven ihal  bring  you  in  communion  wich  God,  which 
cannot  be  goc  by  your  indeavors,  God  wil  noc  put 
)  ou  to  more,  nor  fo  much  in  working  for ^  him,  as 

I  you  puc  your  fe Ives  to  in  getting  che  world.' Wicked 
imen^have  been  ac  death  convinced  of  chis.    Had 

I I  (  faith  one  )  been  as  good  a  fervanc  to  God,  as  to 

/  the  King,  I  had  j?ecn  happy.  Yea  thofc  that  know  , 
>  beccer 


Treati/e  of  QoyetoufmJS. 


H7 


better  what  it  is  to  prepare  for  Heaven  than  others, 
do  complain  that  they  are  not  lo  carefull  for  fpiri- 
tuall  things,  as  they  are  for  the  things  of  this  life. 
When  they  go  about  Riches,  or  the  things  that  con- 
cerns Riches,  they  are  buried  in  the  buiinefs,  and 
*there  their  thoughts  are  intent,  but  at  prayer  and 
Hearing  their  Thoughts  arc  divided,  and  their 
Hearts  are  wandering  :  and  yet  ftill  chey  grow  in 
Grace.  VfaUizy.i.  Ifsin^vamto  go  to  bed  late, 
or  rife  Zip  early :  fo  he  gives  his  ^elon,>ed  jleep :  that 
is  without  this  carking  care,  he  gives  them  ileep  ; 
that  fleep,  is  a  Lying  in  the  Lap  of  CJod  and  being 
put  into  his  Bofome,' as  well  as  having  enough  of 
this  world.  Labor  not  for  tbt  meat  that  periflyeth^ 
hut  for  thj  meat  that  endureth  to  everlafiinglife.  And 
becaufe  men  fhould  not  be  difcouraged  in  Chrifts 
putting  them  to  labor.  He  tels  th^m  they  fhall 
have  ir  upon  g^fc  C^hich  theSon  ^  ^an  flmll  give  ) 
As  if  he  thou  Id  have  fa  id.  Though  I  will  not  give  it 
for  labor,  yet  when  you  have  done  al,  you  ihal  fee^ 
I  will  give  it  upon  mecr  gifc,  and  not  as  a  rccom- 
pence  of  your  work.  ■    • 

USE    V. 

Sec  your  life  lie  in  Grace,  and  not  in  Riches.  The 
coaifort  of  your  life  and  eternal  being,  lies  in 
Grace.  Qal  2.  20.  I  livd  (  faith  the  Apoftle  )  hy 
^aitb.  I  Tim.  ^.6.  ^Me/z  that  live  in  pleaffires^  are 
dead  while  they  live.  They  do  not  truft  in  the  living 
Godj  they  have  no  life  from  him  :  When  you  come 
to  die  call  for  all  your  marks  and  evidences,  fum 
upallyour  eftatcand  fee  what  they  will  advan- 
tage you.  It's  reported  of  a  Noble  man  when  he 
had  divided  all  his  Eftate,  he  £aw  a  Toad  in  the 
room,  and  he  cries  out.  Oh  that  I  were  as  that 
Toad  to  eternity.  Call  co  this  and  that  Eftatc  and 
inheritance 


Job. 

27- 


6. 


' 


24S 

~1 


^Jhort  and  excellent 


inheritance  at  death,  And  they  will  anfwer  it  is  not 
in  me,  I  am  not  able  to  do  any  thint^  for  you : 
When  a  man  comes  to  die  (who  hatblived  upon 
God  in  the  world  )  he  can  fpeak  comfortably  thus, 
That  he  Ihall  change  only  his  place,  and  not  hisr 
company,  for  he  hath  parted  with  tkefe  things  be 
fore.  Whcnyouappear  before  God,  youfhalnotj 
appear  as  rich, but  according  to  what  you  have  done  \ 
for  him, and  what  you  have  done  through  Grace: 
Therefore  naked  came  I  into  the  world  and  muft 
go  fo  out.  Men  do  not  fland  before  God  as  Kings 
and  Knights :  But  thofe  that  have  done  for  God, 
fhall  be  honored  in  that  day,  but  that  which  enters 
a  man  into  Gods  Glory  is  Grace.  Confider  what 
a  folly  it  is  to  ftrive  for  ftiadows,  ro  undo  your 
felves,  to  tire  your  fclves  in  following  after  Butter- 
flies ?  What  amadnefs  it  is  to  give  thousands  for 
that  which  is  worth  nothing  ?  To  fpend  your  time 
impertinently  for  things  in  which  your  hfe  is  not  ? 
Therefore  when  you  have  wearied  your  felves  in  ca- 
fling^Sc  plotting,and  defigning  of  waies  for  to  gee  an 
j  abundance  for  your  felves,  ye  cover  your  felves  and 
fay.  Had  this  day  been  fpenc  otherwife,  or  had  I 
laid  out  my  felfe  as  much  for  God,  as  for  rhefe 
things,  it  had  been  well.  All  this  time  is  loft:  If 
I  had  been  in  fpirituall  duties  and  fervices,  as  long 
asl  have  been  for  the  body>  it  had  been  well. 
Whsn  you  have  gotten  the  world,  and  have  not 
caft  up  your  accompt  what  you  have  dont,  when 
you  have  cared  for  the  Body  and  not  for  the  Soul, 
when  you  have  gotten  all,  you  have  gotten  but  a 
common  ftone,  and  loft  the  Diamond.  Therefore 
when  you  hear  Jefus  Chrift  calhng  upon  you  to 
take  heed,  his  meaning  is  nor  to  deprive  you  of 
any  good  that  the  v/crld  can  give  you,  but  to  make 
you  Cure  of  eternity.  Therefore  turn  your  thoughts 
.  this  way.  He  cafeth  men  of  taking  care  of  this 
I  -world. 


Treatife  ofCoyetouJnefs.  2  49 


il 


I': 


world,  thacfo  they  may  attend  CO  eccrnicy.     It  f-s  , 
uot  becaufc  Jefus  Chrift  would  not  have  the  pronii-  l 
fesof  this  life  fulfilled,  that  he  bids  them  to  take 
heed,  but  becaufe  he  would  have  you  to  have  3,hxLn- 
dance  of  the  things  which  are  indeed  tiue  Riche?. 


•$•  4?  i'*  4'  4?  •I'  4'  ^  ^  4'"i*  4'  4'  #  ■  #•  •  I?  «$  'I'  #  #  'I?  'k '%'  #  4'  'i  i'  ^ 

CKAP.     V. 

life  6.  ^eleevetbereh  fmtthinp  to  h<? feared  mors, 
thantobedefiredin  abundance*  Two  Signs  to 
to  prove  that  men  do  not  believe:,  thsre  is  fucb 
danger  in  CoveioufneP*  i.  ^ecanfemmcom-jjo 
near  the  occafwns*  Obje^i.  ^ay  not  a  man 
tal{e  all  opportunities  of  getting ,  ^c.  SoL  lii^ 
muji  not  do  all  voe  can  in  the  things  Oj  this  world, 
2.  becaufe  men  place  their  happinefi  in^^cbes. 
T^pp>o  miflakes  upon  which  men  ground  their  dc 
fires  of  abundoitcey  fuppofmg*  ^'  If  they  bad 
more,  thjy  could  do  more  for  Qod,  2,  Jlnd 
efcape many  enjils  vchich  now  they  m^et  with 


'•J 


USE     VI. 

BEleeve  andfet  this  upon  your  heart,  That  there 
is  fomthing  to  be  feared  more  than  to  be  dj(i- 
red  in  abundance  :  Thar  under  that  Bait  there  lies 
a  Snare  and  hook  ^  our  Lord  jeiusChrill  would  not 
w^rn  you;cHe.  Becaule  men  will  not  beleeve  this, 
therefore  it  is  that  men  go  on,  and  arc  undone  bv 
lawfull  things,  by  Riches;.  Let  this  v/ord  of  Chrift 
be  continually  i'n  your  Ears,  as  if  you  tvcard ^ him 
calling  from  Heaveiir  Take  heed  and  bev/nrt^  oj^ ' 
Riches.  As  when  a  man  is'going  on  in  a  Uan:;?!  4«i*  j 
way/Fhofe  that  know  hinijdo  Cdi  after  hra  \[\d  bidil 

11  hin^/l 


2<0  Ajhort  and  excellent 


I 


\ 


!_i 


him  take  heed,  there  are  holes,  and  pics,  and  whirl- 
I  poles  in  the  water  chat  he  is  riding  through.  So  Je- 
l  lus  Chrift  tehmen,  there  are  fnares  and  pics  in  Ri- ! 

ches :  yet  n  en  wil  not  be  perfwadcd.     1  Ihall  give 

you  but  twaligns  to  prove  that  men  do  not  bciicvj 

cherc  is  fuch  danger  in  Covecouihels. 

Firfl :  Men  will  not  come  near  that  wherein  they 
chink  there  is  danger.     When  T)j.vid  faw  the  An- 
gel of  the  .Lord   ftanding  over  Qidevn  with  the 
iword  :n  the  time  of  the  plague,    He  would  not 
come  near  that  place  to  offer  Sacrifice  :    Jhcic  was 
danger  cherc,  and  in  that  cafe,  God  would  have 
mercy  rather  than  Sacrifice,  ^ofea6.  6.     We  will 
not  come  near  the  Perfons  that  have  che  plague : 
we  keep  out  of  the  way  where  Theeres  he,   chough 
we  go  nircher  about,  becaufe  there  is  danger.     But 
men  come  near  occafions  of  Covecoufnefs  by  taking 
all  opportunities  and  advantages  of  getting;,  or  im- 
ploy ing  themlelves,  by  contemplating  ani  medica- 
ting of  their  own  wants,  andof  others  Riches.     As 
*D^a»fi  did  confefs  in  5^^.73.  that  he  looked  up- 
on w.hat  he  found  every  day,  and  how  the  eyes  of 
wicked  men  (  that  knew  not  God  )  were  ready  to 
flare  out  of  their  Heads,  becaufe  of  their  facncfs, 
therefore  he  complains  :    Whereas  he  faich,    he 
fhould  hare  gone  into  the  Sandhiary,  and  have  con- 
'fidercdthe  end  of  thofe  men,  how  they  ftand  ia 
flipper y  places.    The  confideration  of  a  mans  owa 
wants,  and  the  thinking  much  of  other  mens  abun- 
dance, is  that  which  gives  an  occafion  unco  Cove- 
coufnefs.    Whenever  a  man  comes  to  rh  nk  of  che 
world  (  as  men  cake  a  Prelervacive  when  chey  go 
intoinfeditious  Air  )  fo  men  ffaouM  think  of  che  dan- 
ger and  mifery  of  rich  and  covetous  men.    So  0^« 
vid  fitould  have  done. 


ObjeU^ 


Treatife  of  Copetoufnefs. 


^51 


OhjeU.    It  may  be  faid  by  the  way.    ^ay  not  a  / 
man  takg  ali  opportunities   of  getting  and  enriching  ] 
himfeif  ^   If  that  to  pUy  voith  a  ^art  of  Covetouf- 
nejL 

tAnfw*  lanfweryes.  You  may  dot  do  all  you 
can  or  may  do  in  the  world.  In  Lnh^  2 1.  34.  Chrift 
bids  them  that  they  ftiould  as  well  take  heed  of 
Covet oufnefs  and  the  Cares  of  this  life,  in  verfe  24. 
as  they  ihouid  take  heed  of  Surfeiting  and  Drun- 
kenneis.  Tak^  heedleafl  at  any  time  your  hearts  be 
ovs^harged  vpith  'Urunl^ennefi  and  Surf eiting^  of  wel 
Oi  the  Cares  of  this  life.  Chrift  joyns  Surfeiting 
and  Drunkennefs  with  Covetoufnefs.  Therefore 
as  a  man  may  not  drink  all  he  can  bear,  nor  eat  all  | 
his  jftomack  requires,  but  rife  with  an  appetite : 
Ko  more  mufi:  a  man  in  the  things  of  the  world  do 
all  he  can.  This  is  gathered  from  the  Conjundioti. 
ofrhofe  two  together,  Covetoufnefs  and  Drunken- 
nefs. In  things  that  are  not  good  in  therafelvej, 
but  profitable  only  in  fome  way  to  an  end,  there 
muft  be  a  mealurc  in  theufe  of  them.  As  a  Builder 
doth  not  lay  all  the  ftones  he  can  in  the  Houfi^,  but 
fo  many  as  the  foundation  will  bear,  leaft  he  over 
laics  it.  The  end  of  a  mans  Calling  is  only  this,  that 
he  may  cxercife  himfelf  the  more  freely  in  the 
waics  of  God.  As  1  have  often  faid.  It  is  the  lay- 
ing of  the  foyl  ground  fallow,  tliar  the  ranknefs 
1  andfournefsofitnay  be  removed,  obftacles  that 
areintheflcftiuncOthe  holy  duties  may'tic  taken 
away.  The  end  of  Kiches  is  only  that  a  man  may 
do  the  work  that  God  fets  him  and  cals  him  to  do, 
and  therefore  beyond  that  he  ought  not  to  ingagc 
himfelf  in  the  world,  nor  to  defire  riches.  Buctliis 
is  by  the  way,  forlrefcrve  other  Cafes  to  another 
place.    Tbat  ihews  that  men  beleeve  there  is  no 

11  2  ^nare 


i 


2$ 


A pport  and  excellent 


•  X 


I 


i: 


Snare  in  riches,  becaufethey  put  themfelves  upon 
che  occalions  and  reinpracions  of  Covetoufnefs. 

Secondly  :  There  is  another  fign,  which  is  this, 
Becaufe  men  place  cheir  happiucfs  in  riches,  whitl? 
appear  by  th  s.  Mens  defires  are  rnore  caiily  ftirred, 
more  yehemencly  fer  on^and  hardlier  taken  off  from 
che  things  of  che  world,    of  this  life,  than  from  any 
thing.     To  duties,  men  are  drawn  hardly,  are foon 
v/eaiy,  are  eafily  difcouraged  ^  but  are  not  fo  in  fee- 
king  after  the  things  of  this  life.     When  raen  have 
gotten  riches  then  they  count  themfelves  happy; 
Therefore  it  is,  that  when  they  lofe  or  wane  them, 
they  count  themfelves  to  be  in  a  mofl:  deplorable  & , 
fad  condition.  No  man  counts  faimfclf  to  beunhap^ 
py  in  the  want  of  that  which  would  not  'Mah^  fer™, 
in  his  own  opinion.     Therefore  when  men  think  al 
is  gone,  when  the  world  is  gone^  frowns  upon  you, 
Ic^s  a  fign  chcy  make  the  world  their  God,   and  do 
not  think  it  a  Snare.     To  perfwade  you  thercfare 
to  the  believing  of  this,   chit  k'*s  a  fnare,  or  chac 
there  is  a  fnare  in  it,  I  fhall  only  remove  ( in  a 
word*  or  two)  che  ground  of  chac  perfwafion. 

1.  Kkntlunkif  they  had  more  of  che  world,  they 
could  do  more  for  God,  more  good  than  chcy  do. 
As  Ahfalorn  faid  if  he  were  King  he  would  do  Ju- 
iiice.  and  relieve  che  opprefled,  break  the  bonds, 
fiee  men  from  taxes  that  his  Father  laid  upon  them: 
So  men  cTiink  that  if  chey  were  but  as  rich  as  another 
man,they  would  diftribuce  rotheSaincs,Cloach  che 
naked,  feed  the  hungry,  their  houfes  fhould  be  like 
the  houfe  of  Caius,  an  Inn  for  them  :  They  would 
Ifcrve  God  more  freely.  This  now  doch  fuppofe 
that  there  is  an  help  in  abundance,  and  not  a  hook. 
Ibefecch  you  my  Beloved  confider  it,  when  raen 
have  had  abundance,  though  they  have  been  plit  in 

mind. 


Treati/e  of  Coyetoufnefs. 


*53 


i  mind,  and  caucioRated  coixcinually,  that  therefore 
i  Xhey  have  it  that  they  may  ferve  God  in  the  abun- 
(dance of  all  things,  they  have  found  their  heart's 
jilraigter:,  and  their  hands  weaker,  than  when  they 
|}vere  in  poverty,  or  in  a  mean  condition.     Tah^ 
\ljeed  (  faith  God  unto  the  people  of  IfraeU    and  he 
I  reads  them  that  lefTon  every  morning  that  they. 
Irooka  journey  into  the  land  Canaan),  leaft  ^  hem 
\you  come  into  the  land  of  Canaan,  that  you-,  do  forget 
the  Lord  your  Qody   and  not  h^ep  his  Statutes  and 
Judgments  io  do  them*     Yet  not witiiftanding  for  all 
this,  when  as  they  were  come  into  the  landj  as  it'*s 
faid  in  the  Book  oi'peuterpnomy^  they  did  not  ferve 
the  Lord  cheir  God  in  the  abundance  of  ail  things, 
but  chcy  ferved  •.hemielves  and  their  own  lufts. 
Hadyoubeenby  the  felf  fame  people  when  they 
were  in  the  caprivity  o^  ^ahylon^  you  might  have 
heard  them  groaning  and  fighing  out  for  delive- 
rance. Thus  ;  Deliver  us  and  we  will  ferve  thee  i 
our-flrange  Godsihall  be  put  away  from  u&,  wewil 
I  build  T/;y  ./4/^^r,  andrioneelfe^  we  will  offer  untd 
thee  the  fat  of  the  Calf  &  of  theSteer,but  when  they 
came  into  the  land  as  we  have  fhev/ed  out  of  IS^ehe- 
miah^nd^'^ra:,  they  did  delight  themfelves  in  the 
fatncis  of  the  land^  and  forgat  the  Commandments 
of  the  Lord. 

I  befeech  you  my  Beloved  confider  it.  A  man 
is  to  content  himfelf  with  the  doing  of  that  good 
(  though  it  be  never  fo  little  )  which  God  cals  him 
to  do.  That  Servant  honors  his  Mafter  as  weirhat 
continually  waits  upon  him,  and  goes  whither  ^e 
goes,  as  he  that  doth  in  the  houfe  the  greaceft 
drudgery.  Go'd  doth  not  call  a  man  to  all  that  he 
Uhinks  he  could  do,  or  it  may  be  that  he  hath  abi- 
,  }lities  to  da.  A  manis  called  to  no  more  than  God 
jpufs  him  upon,  and  puts  himfelf  forxh^unro. 
[As  for  example.  A  man  may  have  able  gifts,  but 
^  ^  that: 


h 


154 


jfjhort  and  excellent 


that  is  not  enough  ro  make  him  aMiniftcr  nor  aMa- 
gifVrate.     A  man  may  do  the  work  of  other  cal- 
lings, but  that  is  not  enough  to  make  hira  put  him- 
fclfintochera,  til  God  faith.  Do  this.     He  muft 
do  that  which  God  puts  into  his  hand,  let  it  be  whac 
it  wil  be.     We  are  often  times  ready  to  think  that 
we  fliould  do  God  more  Icrvice  in  any  cond  t  on, 
than  in  that  whereui  we  are.     LiJke  fooiifh  ch  Idrcn 
at  School  that  think  they  fliall  gain  more  by  go'ng 
into  a  new  Book,    than  by  going  on  in  the  old, 
though  the  Mafter  knows  the  be/l  \vay  to  n;ake 
themunderftand,  i>  to  keep  them  where  they  are. 
It  fhews  our  difcontent  through  Pride,  and  cur  hil- 
Icfnefstodothe  workof  God,  that  makes  us  fay. 
If  I  had  this,  1  would  do  thus,  and  if  I  had  that,   I 
would  do  fo.     Do  that  which  is  in  thy  hand.   1  her- 
forethat  is  no  ground  at  all  for  a  man  to  ddire 
more,  becaufc  he  thinks  he  fhould  do  more. 


2.  Another  Reafon  that  perfwades  men  to  look 
after  the  things  of  this  life,  is,  bccaufe  they  think 
that  if  they  had  abundance  of  the  things  of  this 
l',fe,ichey  fhould  efcape  many  evils  which  now  they  j 
meet  wichall.      But  now  1  fhall  aiifwer  nothing, 
more  than  the  words  that  follows  my  lext,   ^, 
mans  life  conftfls  not  in  the  abundance  of  the  ihin^r 
ivbichhepoffeff^h.     You  ihall  live  never  a  whit  the 
better,  nor  have  any  thing  the  more  to  live  upoa ! 
for  abundance,     lour  life^  that  is,  the  fafety  of  iX 
that  lies  not  n  abundance :  for  riches  are  an  allure- 
ment unto  thofe  chat  are  the  fons  of  violence.     The 
Comfort  of  your  life-  lies  not  in  abundance  ;  for 
abundance  brings  forth  care  and  forrow:    The 
more  you  have,   the  more  your  heart  will  be  divi- 
ded into  folicitoufnels  about  theai,     \£  abundance  \ 
1  is  not  able  to  continue  your  life  (  for  as  Chrift  i 
[  fhc  wcth,  that  your  life  depends  upon  ^e  vpori  ofQod 


Treatife  of  QflfetOHfnefs, 


»55 


Thh  night  thy  Soul  l^jalt  depart  from  thee ")  much  lefs 
can  you  help  your  felves  co  eternal  life  by  abun* 
dance,  You  cannot  purchafe  it.  ^fuU  49«  7»  f  hat 
is  a  Purchafe  chat  muft  be  let  alone.  No  man  is  able 
to  give  the  choufand  part  of  the  purchafe  of  ic,  if 
Ht  had  all  the  world  to  give.  No  you  are  not  able 
CO  purchafe  ic.  Covccoufnefs  breeds  liftiefnefs 
of  ipirit  and  a  fenflefnefs  of  the  things  chat  are 
eternal.  As  while  a  aian  looks  upon  the  Sun,  he 
cannot  we  11  fee  other  things,  Sowhilea  man  is  in 
the  Earth  and  darkneft,  he  cannot  well  bear  che 
light  of  the  Sun,  ioaman  whofe  fpint  is  accafto- 
med  CO  the  care  of  this  cannot  well  get  his  heart  in- 
to eonverfe  with  God.  Therefore  fee  this  down 
with  your  felves,  that  abundance  is  rather  to  be 
feared  than  defired.  Rxhes  arc  rather  Pjcicks, 
than  Thrones,  rather  Rocks  wh?reon  you  dafh  your 
felves,  thanany  thing  that  will  do  you  good;  to 
help  you  CO  the  2nd  whereunco  you  are  defigned, 
and  born  wichall  for  by  God.  That  ftial  fuiSce  for 
thijufe. 


mlamm^m^B 


CHAP. 


256 


jp?ort  and  excellent 


A 


CHAP.    VI. 

life  7.  ^ort'jfie  your  elcfire  after  ^yiches  and 
ahandcince^  jlay  it  in  thefirji  inct ion  towards  it. 
^Mo  tiq; es  of  two  fo  rts,  ^irji  :  S/t  ch  as  a  re  tah^n 
out  oftVc  Armory  ofT\eafo;i,  I.  Tour  bappinejl 
does  not  li^  in  any  thing  tloat  does  belong  to  this  life, 
Thefe  things  are  for  you  ^  you  are  their  end^  and 
your  end  is  Qpd,  11.  Tou  put  a  greater  Qlory 
and  excellency  upon  them  than  does  belong  to  them. 
III.  Riches  are  not  dt  fir  able.  i.  Qodhath  iwt 
made  them  to  that  end  to  w,ah^  man  happy*  2.  T>t'- 
fires  after  them  ft  the  way  to  hinder  the  getting 
of  them.  3.  Thetvayof  Qods  Riches  is  rather 
cafuall,  than  ca  ananfwerto^raier*  4.  They 
W2 II  yibtfatisfie.  5 '.  There  is  no  pleafure  in  tln'Jn 
v^he'dTveha'vethem* 

U  S  E    V  II. 

Orcifie  therefore  your  defues  afccr  Riches  and 
«. ,  ^-.  abundance.  Diet  your  felves  in  chcle  rhings, 
as  you  would  run  the  Race,  and  have  the  Crown. 
InCoiof.^.j.  Woriifie   (faith  the  Apoftle  )  your 


.this.  That  the Apoflledorh  pun  a  greac  n^any  fins 

\  roi^e-thee,  as  chofo  which  are  to  be  (lain,  and  air.ong 

UhefTi5L.overoufn5fs  is  one.     He  joyns  k  with  lln- 

/cleannefs.     Becaufeasycuare to  be  afraid  of  the 

;|  firH  tickling  to  thaCfm,  fo  you  ought  to  be  of  the 

/j  firfl  morion  unco  the  love  of  the  world:  The  firiT 

{!  raocicvii'-.of  difconcenc   with  a  n.ans  prefenc  ftare, 

•  ftiould 


i 


Treatife  of  QoVetoufneJo. 


257 


fkould  be  mortified^  as  well  as  the  firfl  motion  to 
Adultery.  As  a  fevere  and  criiell  Conqueror  fol- 
lows his  Souldiers,  and  bids  them  kil  and  flay,  and 
not  give  quarter  unco  any,  but  efpecially  he  names 
fomc  perions  which  he  would  have  them  be 
fevere  again  ft :  So  doth  the  Apoftle  bidtbem  to 
mortifie  all  fins,  but  efpecially  he  names  Covetouf- 
nefs.  Ceafe  not  my  Beloved  therefore  to  purfue  it, 
til  you  have  llain  it :  And  know  that  you  have  not 
flain  and  killed  ic,  until  you  can  delight  your 
fclves  and  rejoyce  in  your  prefent  Condition^though 
you  have  but  a  fmal  portion  of  the  things  of  this 
life.  Then  I  fay  Covet oufnefs  is  mortified,  whe-n 
as  a  man  doth  delight  and  rejoyce  himfelf ,  though 
that  he  hath  but  a  very  fmal  portion  of  the  things 
ofchiislife.  In^fal  37*  4*  faith  Vaqjidy  Veli^ht 
thy  felfin  the  Lovd,  his  meaning  is  thisj,  Be  as  cheer  - 
fully 5pleafantly,  contented,if  you  have  but  God.as 
if  you  had  together  with  himal  the  world  :  In  the 
outward  portion  that  God  gives  you,  delight  in 
God;  for  in  the  verfes  before  he  had  fpokeu  of 
wicked  men  as  thofe  that  flourlfhed  like  a  Trpe  in 
the  fpring,  andprofpered  andincreafedin  al  things, 
fiut  faith  he  unto  the  Godly,  delight  thy  felfin  r"he 
Lordjthac  is^though  you  be  not  f o,though  you  pro* 
fpernoc,  though  you  be  like  a  Tree  that  is  withe- 
red. A  mans  happinefs  is  not  in  abundance,  for  a 
man  is  not  one  Inch  nearer  Heaven  for  al  the  Moun- 
tains of  Gold  that  he  harh. 

I  fliall  therefore  now  unto  the  putting  you  upon 
this  Duty,  give  you  fome  motives :  And  when  I 
have  done  that,  fome  tryals. 

The  motives  are  of  two  forts,  they  are  either  fuch 
as  are  taken  out  of  the  Armory  of  Keafon,  fuch  as 
the  Common  light  which  even  the  Heathen  liad 
from  God  do  afford. 

Or  elfe  they  are  fuch  as  are  taken  oiit  of  the 


m  ni 


hctiprure 


JJhort  and  Excellent 


from  lupernacurall   and  Gracious   re* 


1^ 


Scripture 
fpeds. 

Firfl:  :  Be  contented  with  what  you  have,  for 
your  happinefs  doch  not  lie  in  abundance,  nor  in 
any  thing  chat  doth  belong  to  this  life.  Were  yo6r 
happinefs  in  riches,  then  your  defires  ought  to  be 
innnice  and  bouRdlcfs,co  be  fee  upon  them  for  thenw 
felves.  But  if  fo  be  thac  y  ou  have  riches,  you  are 
not  the  better^and  if  you  want  them,you  are  not  the 
worfe  :  Al  the  things  of  this  life  are  for  you.  You 
are  their  end^Sc  your  end  is  God»  Thcfe  ao  not  com- 
mend y  ou  unto  him.  The  Poor  receive  the  GofpeL 
With  him  it's  all  one  whether  you  be  bond  ot  free, 
io  you  be  in  JefusChr iil,  and  but  a  new  Creature. 
Take  al  the  riches  in  the  world  together,  and  they 
are  not  able  to  take  away  the  pains  and  miferics  of 
your  bodies.  A  Crown  of  Gold  upon  the  headwil 
*»not  keep  it  from  aching.  A  Scepter  in  the  hand  wil 
not  cure  the  Palfie.  ^erods  Riches  and  Glory 
could  not  kil  a  Worm.  Much  lefs  then  are  they 
able  to  facisfie  your  Confciences,  oi  to  get  you  fa- 
vor with  God. 

Nay  my  Beloved  lee  me  add  this,  that  if  you  wil 

not  be  contented  with  chat  portion  God  gives  you, 

you  are  further  ofFfrom  Gods  favor  by  them,  when 

the  Apoftle  in  Colof,  3.  $.  had  named  Covet oufnefs 

I  in  vcrfe  6*  he  faith,  T'orfuch  things  cometb  the  wrath 

ofQodupon  the  Children  of  difohidience.     Mark  it. 

He  doth  not  put  llncleannefs  or  Fornication  laft, 

that  fo  he  might  faften  the  danger,    and  the  emi- 

nency  of  the  wrath  of  God  againft  it,  but  he  names 

Covecoufnefs  laft,  and  be  faith,  ^or  that  the  vorath 

Qod  ^c.the  word  properly  figni&c5,a  vindiftive  de- 

fire:  A  haBging  after  ones  ruinc  ;  A  being unfatisfied 

until  fuchtimeas   he  hath  deftroyed  :  As  far  as 

fuch  a  kind  of  affedion  can  be  attributed  unto  God 

;uftly  ,f o  far  you  arc  to  apprehend  it  in  him  againft 

tkofel 


I 


Treatife  ofCoVetoufnep. 


$9 


thofe  that  are  Covecous.  And  that  not  fome rimes 
buc  alwayes,  for  faich  he,^ihe  wrath  ofQodkcomsy 
or  for  fuch  things  the  wrath  of  God  comes.  He 
doth  not  fay,  Itfhalcomej  buc  helaith  itis  come. 
I,fay  the  wrath  of  God  is  a  defire  of  revenge  :  and 
he  faith  not  that  it  fhal  come,  buc  that  it  is  come. 
The  fin  of  Covetoufnefs  is  a  punifhmenc  to  it  felf, 
&  brings  punifhments  every  day  one  on  the  neck  of 
the  other,  for  fiich  he,  for  this  the  wrach  of  God 
comes.  So  that  a  mans  happinefs  is  not  in  riches, 
for  the  defirc  of  riches  keeps  a  man  from  happinefs. 


Secondly,  Your  defire  after  Puches  purs  a  gl  o- 
ry  and  excellency  upon  them  which  is  not  nacive.or 
which  belongs  not  to  them  of  therafelves.For  what 
a  man  doth  fo  defirc  as  that  he'cannot  be  content  to 
be  without  it.  In  that  very  aft  of  defire  he  makes  it 
better  then  alhe  hath,  and ne cellar y  for  what  he 
wants  and  fuSicient  if  he  had  it  to  do  him  good. 
He  that  defires  them  placeth  a  happinefs  in  them, 
and  a  befl  part  oi  his  happinefs  in  the  things  of  this 
life.  Happinefs  confifts  of  a  good  that  is  excel- 
lent, and  moft  defireable  and  pleafurable/thac 
gives  a  man  delight,  But  efpccially  it  confifts  of  a 
good  that  is  fufficient.  And  therefore  when  as  Gad 
telk  ^ofes  that  he  would  Ihew  him  Glory,  he 
woul  d  fhcw  him  that  which  would  do  him  al  good. 
This  then  being  the  principal  thing  in  happinefs,  as 
a  voluptuous  man  gives  the  plcafure  that  is  in  hap« 
pinefs  unto  his  lull,  And  the  Ambitious  man  gives 
the  excellency  that  is  in  happiHefs  unco  honor,  fo 
now  the  Covetous  man  placeth  fufiicicncy  in  his 
riches.  Ifay  he  placeth  fufficiency  in  his  riches. 
And  that  is  tne  reafon  char  you  find  in  i  Jobriy?..  i6. 
That  al  chat  is  in  the  world  is  either  the  lufts  of 
eye,  the  lufts  of  the  fleft,  or  the  pride  of  life,  and 
that  the  love  of  God  cannot  be  in  thofe  that    love 

ram  2  them 


a6o 


jfjhortand  excellent 


their.  They  that  feck  them  cannot  be  made  happy 
by  chem.     Th- fume  of  the  motive  is  this.     That  as 
fhePiophecfaidjthe  Idolater  did  take  a  peecc  of 
Tymber,  andhewcdit,  and  made  an  Image  of  ic 
and  then  fel  down  and  worfhippcd  it  :  So  men  d6 
jmag  n  a  fufhciency  in  richesj  and  then  their  defires  . 
are  carried  after  them.     Now  what  a  fin  is  it  for  a  \ 
man  to  place  happinefs  in  the  Creature,  nay  the 
\forrt  of  Creatures,  that  which  Gad  fv/ho  judgeth 
righteoufly  )reckons  to  be   nothing  but  earth  and 
thick  clay  ?   What  a  folly  and  madnefs  is  it  for  a 
man  to  be  a  fervant  to  that  which  he  hath  made 
great  ?  As  it  is  folly  and  frenfy  for  a  man  to  im.agin 
himfelf  ro  be  a  King,  and  then  to  fwcl  with  his  own 
imaginationjand  to  ftand  bowing  unto  his  own  fha- 
dow.     That  is  the  fecond  motive,  you  put  honour 
andglory  upon  the  things  of  this  life,  if  you  are 
not  contented  with  the  portion  which  God  hath  gi- 
ven you  of  thcnu 


Thirdly,  Riches  are  not  defirable.  There  is 
nor  in  them  that  which  ihould  draw  the  heart 
afcerthem. 

!•  God  hath  not  made  the  things  of  this  life  the 
firft  object  of  defires,  for  God  hath  not  made  them 
for  that  end  to  make  men  happy. 

2.     That  you  know  is  not    defirable  which  can- 
not be  had:  And  riches  cannot  be  had  if  they  be- 
defired.     Defires  after  them  is  the  way  to  hinder] 
the  getting  of  them  :  For  cither  thou  arc  goodjandj 
then  God  as  a  father  wil  correft  thee  if  thou  arc' 
difcontented  with  his  allowance,  God  wil  correftl 
that  difpofition  and  not  humor  it.     Or  thou  art  bad 
and  then  in  l^rcyv.  28.  ao.  21.  TJe  that  mah^s  haft  to 
herichP)alnot  be  innocent  ^  faith  the  Text :  Andj 
that  Innoccncy  is  put  in  oppofition  ro  abundance  in 
the  former  part  of  the  verf.  Jl  faithful  man  fhal  a-  \ 

bowid 


7reatife  of  Coyetoufnefi. 


hound  with  Ue^tngSyhut  he  that  mah^f  haft  to  he  rich 
Jhalnot  he  innocent. I  iciy^  co  be  innoGeiic,  is  put  in 
oppolkion:  to  abundance^  to  abounding  with 
blcffings :  The  meaning  is  chat  he  fhal  not  abound 
v^irh  befllngs,  chat  fuch  a  man  (fas  a  Guilty  perfon  ) 
fhal  be  cut  offhand  oever  fee  the  day  of  preat  things 
which  he  longs  after.  In  ^eb>i  i-  1 6. God  is  afhamed 
;  CO  be  called  the  God  of  wicked  men,  becaufe  of  i 
:  their  Covetoufnefs.  j 

3.  Deiires  wil  not  help  a  man  to  riches,  becaufe 
when  a  man  makes  them  the  matter  of  his  prayer, 
I  he  provokes  God.  The  way  of  God  giving  riches, 
J  is  rather  cafual^,  then  as  an  anfwcr  of  prayer.  God 
wil  not  have  riches  come  in  by  prayer,  chat  men 
may  not  iettcK)  great  a  price  upon  them.  There- I 
fore  its  obfervable  when  Chrift  taught  us  to  pray> 
There  are  five  requefts  for  the  things  of  another  life 
but  for  this  life,  there  is  but  one  petition,  viz. 
Qive  us  this  day  our  doyly  hread.  That  is,  fo  much 
bread  as  wil  ferve  for  the  day,  the  mcaneil:  kind  of 
food  chat  a  man  ean  live  upon,  for  if  a  man  have 
food  and  raymeintyhe  ought  therevpitb  to  he  contented* 
God  hath  appointed  you  to  pray  for  dayly  bread, 
andfor  a  bleffingupon^the  ufe  of  meanes,  but  he 
hath  not  given  a  fpiric  of  prayer  for  thefe  things 
chiefly.  ^Thac  is  not  the  fruirfulleft  ground  that  is 
fulleft  of  Gold  and  Silver.  They  are  not  the  bcfl 
perfons  that  have  mofl  Gold,  for  God  gives  riches 
careleily  as  it  were. 


Fourthly,  Riches  are  not  defirable  becaufe  they 
wil  not  fatisfy  \  natural  defires  are  robe  after  fuch 
things,  which  being  had  will  fatisfy."  As  a  iiungry 
man  defues  meat  that  wil  take  away  his  hunger. 
But  as  Riches  increafe,  fo  alfo  do  mens  defires. 
Men  do  but  feed  upon  the  wind,  when  they  have, 
eheni,  they  have  a  lye  in  their  right  hand :  A  man 

finding 


k       J.  I'     ii     ■> 


^Jhort  and,  excellent 


( finding  himfelf  to  be  ac  a  lofs,  when  he  Hill  labours 
afccr  mof  e,  and  he  chinks  to  have  that  bring  him  in 
conteHtmenc,  which  wil  not.  If  any  man  fliould 
have  conccncment  in  the  world,  ic  fliould  have 
beenthofe  who  have  been  conquerers  of  ic>  incq 
whofe  purfcs  what  ever  che  habicable  earth  yielded 
was  broughc,  whe  were  co  command  over  them,  as 
men  over  beafts,  who  had  gifts  as  the  ftones  of  the 
ftreecs,  yet  thefd  men  have  not  been  fatisfyed. 
Ahah  was  a  king  and  yet  was  more  troubled  be- 
caufe  he  wanted  a  plott  of  ground  v/hich  lay  ncare 
his,  then  he  was  contented  with  al  his  'Revenues. 
Alexander  when  he  had  as  much  as  he  could  con* 
quer,  then  he  began  to  be  troubled  that  there  was 
not  another  world  to  be  conquered.  Yea  there  isa 
great  deal  of  dif-fatisfaftion  in  al  riches,&  therfore 
becaufe  a  man  hath  his  foul  inlarged  through  a  fpi- 
ritual  Judgment,  though  his  conicicnce  is  convin* 
ced  that  there  is  nothing  in  them  but  vanity. 

.  Fiftly,  Again,  that  is  not  dcfirable  which  there 
is  no  plealure  in  when  a  man  hath  ir.  The  more  a 
man  hath  of  riches,  the  mere  he  hath  of  forrow. 
As  che  Apoftle  faith  in.  i  Tim.  6.  10.  They  thai 
vpil  he  rich  pierce  themfel'ves  through  vpitb  many  for- 
rows*    But  bcfidcs  al  thcfc  things. 


CHAP.  7- 


Treati/e  of  QoVetoufneJ?. 


263 


C  HAP-  VII. 

Tbefeeondfortofmotwesarefucb  as  are  taken  out 
efthefcripture'^  That  Cats  Conjetoufnefs  Idolatry 
Adultery. ^Enmity  againfi  God,i9*Cnlfs  a  difpleaf- 
ednefippitb  Gods  allovpance  and  difpofal  of  things* 
*A  particular  re-inf or  cement  of  the  exhortation^ 
upon  tfce  %ichi  the  Voor^pon  the  Qod  ly^  upon. 
alL 

COafidcr  what  the  fcripture   faith  concerning 
Covctoufncfs.     Ir  Colof  |.  5.  He  calls  it 
Idolatry^tiot  becaufe  a  man  makes  his  mony  his  God 
formally,  or  afcribes  a  Deity  to  it;,  but  becaufe  it  is 
before  God  as  odious  as  Idolatry  is.  For  this  is  the 
cuftomof  the  Hebrew  and  Greek  tongue,  when  ic 
ufeth  the  manner  of  Speech  of  the  Hebrews,when  it 
would  fet  forth  a  thing  to  the  ful,  To  name  it  by 
fuch  a  fm  as  is  confefTed  of  al hands  to  be  hamous. 
I  fay,  the  name  of  a  thing  that  is  conf&ffed  of  al 
hands  to  be  hainous,  is  given  unto  thofe  things 
which    the    Holy    Ghoft    would    fee    forth     to 
the  ful.     As  for  example.     Ini  Sam.  15.    23. The 
fm  of  Saul  is   called    witchcraft.     Rebellion  if  as 
tviicbcraft.     SauVs  fm  was  not  wichcraft  :Buc  only 
witchcraft  v/as  a  confeiled  known  fm.     To  fet  out 
SauVs  fm,  SamuelcdiW^  it  fo.     So  chat  the  greatnefs 
of  the    fm  of  Coveroufnefs  may  appeare,  the  text 
calls  it  Idolatry.  As  if  it  fliould  have  been  faid.  The 
I  worfhip  of  another  God  provokes  not  God  more  to 
Jealoufy,  then  the  love  of  the  world  doth.     And 
mark  what  he  faith  afterwards  in  verl.  1 6.^or  thefe 
Cometh  the  wrath  of  Qodupon  the  Children  of  difohe- 
dience^    The  word  is  il  cranflated  f  difobedience  ) 

for 


I    264 


jip^ort  and  excellent 


I 


\  for  the  wrath  of  God  comes  not  upon  al  thac  difo- 
bey  him,  but  the  word  hgnifies,  upon  all  that  are 
I  intra  da  ble,  upon  all  that  wil  not  be  perfwaded, 
1  and  drawn  from  their  tinning  againft  God.     Why- 
doth  not  the  Apoftle  fay,  the  wrath  of  God  wiM 
come  upon  the  unclean  Perfon,  but  upon  the  Chil- 
dren that  are  not  to  be  perf waded,  that  are  ftub- 
born  heareed  ?    The  R.eaIon  is  this,   becaufe  Covc- 
toufnefs  is  one  of  thofe  fins  which  makes  a  man  to 
be  incapacious,  ft  out-hearted,  obftinate,  irrational, 
and  not  ro  be  fubdued  by  any  of  the  ordinary  means 
by  which  God  brings  mens  thoughts  into  fub;ed:ion 
tohimfelf.     As  the  wife  man  faith  concerning  the. 
Whore,  that  fhe  is  a  deep  pic,  and  there  is  no  per-! 
fwading  men  from  her,  though  fhe  lead  a  man  like 
anOxunco  thefhambles :  Sothc  Holy  Ghofl: faith 
there  is  no  making  a  Covetous  man  leave  his  courfe, 
tilche  wrath  of  God  meets  with  him.     And  its  noc 
only  in  chat  place  called  Idolatry,  but  you  have  as 
ill  names  given  it  elfe where.  James  4^*  4.  Tou  Adul- 
terers and  tAdidterejfes,  kjiow  you  not  that  the  lonje  of 
the  t^orld  is  enmity  unto  Qod.     It  is  called  Adultery. 
And  as  Adultery  doth  break  the  bonds  ber  ween  the 
Husband  and  the  Wife,And  as  Adultery  is  a  fm  that 
j  is  committed  when  there  is  no  need,   becaufe  the 
party  hath  a  remedy  which  God  in  the  flare  of  mar- 
riage hath  given  :  So  the  love  of  the  world  flrrikes 
at  th£  knot,  at  the  uniting  Graces,  Faith  and  Love, 
It  puts  a  man  into  a  Condition  wherein  (  if  in  any  ) 
heis  capable  of  a  divorce  from  God.     If  1  would 
fay  there  was  a  poflibility  of  a  mans  falling  from 
Grace,I  would  fay  fo  of  Covetoufnefs  and  Idolatry, 
becaufe  both  chefe  are  called  Adultery,  which  doth 
diffolve  the  bond.    What  need  you  cake  care,  when  j 
God  doth?    What  reafon  have  you,  when  God! 
makes  it  his  work  to  provide  for  you,    as  he  doth  I 
for  the  LiUies  of  the  Fields,    than  which  you  are( 

rauc/; 


—     '  -      .•■•  ~  '  -  'f';"*  •  >'  j^ji -- 


Treatife  ofCciVeWufneJs^ 


much  better  ?  Whac  reafon  is  there  then  that  ydti 
fhould  fee  your  felves  to  that  buiinefs  ?  Is  it  noc 
enough  that  you  have  God  ?  And  that  God  vvil  be 
fure  to  find  you  all  the  ftock  that  he  wil  have  you 
r^o  work  withal  for  him  >  Ic  is  Adultery  c  And  mark 
what  follows.  The  friendfloip  of  the  world  ii  enmity 
a^ainftQod,  That  is,  A  Covetous  man  doch  (as 
icwere)  fend  an  Herald  of  Armes  and  bids  defi- 
ance againft  God  himfelf.  In  1  Johi  2.  15.  If  a 
man  lovef  the  world,  the  lonje  of  the  father  h  not  in 
^im,  Mark  it.  As  it  is  an  uannatural  thing  for  the 
Child  not  to  love  the  father  that  begat  him^fo  it''s  an 
unnatural  thing  for  a  man  not  to  love  God,  And  yet 
Covecoufaefs  will  make  a  man  to  be  fo  unnatural. 
Sometimes  you  fhal  find  in  the  fpirits  of  good  peo- 
ple a  carelefnefs  of  God :  The  indearedncfs  that 
they  had  to  him  at  another  time,  is  not  to  be  found 
upon  them.  They  are  not  tender  of  liis  difpieafure , 
They  are  not  detirous  to  live  in  his  favor  :  What  is 
the  Reafon  >  What  is  it  that  makes  a  Soul  fo  unna- 
tural? Itisbecaufe  his  Soul  is  So  taken  up  with 
the  things  of  this  world. 

And  that  you  may  yet  fee  further  the  evill  of  this 
fin,  know,  that  it  keeps  Gods  love  from  a  man. 
For  if  the  love  of  God  be  not  in  a  man  that  loves 
the  world,  then  the  love  of  God  is  not  fhed  abroad 
in  the  heart  of  that  man  that  loves  the  world.  For 
whom  God  loves  they  fhall  certainly  love  him 
again.  Bm  above  all,  that  which  is  the  great  Mo- 
tive, aad  with  which  I  would  perfwade  you,  Is 
this. 

You  ought  to  be  conformable  to  the  wil  of  God. 
Either  his  will  or  yours  muft  rule.  Either  he  or 
you  rauffc  be  acknowledged  to  be  the  wife,and  right 
Difpofer  of  things.  If  there  be  wifdom  with  hm, 
and  that  all  things  are  under  him,  and  his  power. 
Why  are  you  not  then  contented  with  chat  which 

nn  is 


i 


266  Af^ort   artd  excellent 


is  his  allowance   to  you?    Ig  is  fit  the  Phyfitian 
i  [hould  prefcribe  the  Dyet,  and  not  the  iick  perfon. 
iCs  fit  the  Maft>^r  fhouidlct  down  how  he  wii  keep, 
and  not  the  Servant  how  he  wil  be  kept,  by  ihe  Ma- 
iler.Conformity  CO  che  wil  of  God  doth  extend  no{ 
only  to fpiricual  things,  fo  chat  a  man  may  not  im  a- 
gainftany  moral  prccept,buc  unto  lawful  things,  fo 
chat  a  man  fhould  think  it  beft  wich  him^  according 
CO  Gods  way  of  difpenfing  to  him.   And  there  is  no 
rcafon  in  the  world  why  a  man  fhould  think  chat' 
he  is  dealt  hardly  with,  if  his  portion  be    but  fmai,4 
for  was  not  the  ftate  of  Jefus  Chrifl  very  low  ?    He  1 
became  poor,  he  had  not  whereon  to  lay  his  head,  j 
Were  not  thofc  Princes  fas  I  may  cal  them  )  that  • 
faie  upon  the  Throne,  Judging  the  twelve  Tribes  of  i 
Ifraely  1  mean  the  Apoftles  and  the  primitive  Saints, 
WerenoL  they  in  hunger  andnakedncfs,andin  want  | 
of  all  things,  cloathed  in  Goats  and  Sheep  Skins  >  i 
of  whomthe  world  was  not  worthy?   WilUtnoc 
content  you  chat  you  are  kept  in  the  fame  manner) 
chat  God  kept  his  Son,  while  he  was  in  the  world  ? 

Ohj,^U.  You  will  fay.  Therefore  Jefu^  Chriji 
vcoi  poor 3  hecaufe  by  the  voant  of  all  things  he  VQC4  to 
fatis^i 

Jlnfw.  But  for  whom  was  it,  that  he  was  to  fa- 
tisfie?  was  it  not  for  you?  If  it  was  for  youy  Is 
there  not  reafon  that  you  fhould  be  contented  to  be 
poor  if  he  pleafe  I  Shal  the  Creditor  be  willing, 
that  the  Surety  ihould  pay  his  debt:,  and  fhal  not  the 
Principal  or  he  that  is  the  Debtor  be  willing  him- 
felftopart  with  chat  which  he  hath?  Jefus  Chrift, 
It  is  true  did  merit  by  the  want  of  th^fe  things,  But 
what  did  he  merit  ?  He  merits  this  among  other 
tilings,  that  you  fhould  be  an  Example  that  he  had 
taken  the  Iting  and  mlfery  out  of  poverty  and  the 

want 


Treatife  of  Contoufnefs. 


167 


want  of  all  things.  As  we  are  therefore  tempted 
that  God  may  ihew  that  JefusChrift  conquered  Sa- 
tan, fo  we  are  therefore  poor>  that  though  our  iins 
haverobbedus,  yet  there  is  no  curfe  in  oui  poor 
Eilace.  Let  me  therefore  for  a  conftufion  of  a i  at 
this  time,  ttiryouup,  that  you  would  not  delire 
after  much. 

Let  nxe  (peak  to  you  that  are  rich.  Be  unto  all 
you  have,  as  a  man  is  unto  his  meat  who  is  lick,  ha- 
ving no  defire  at  all  so  it.  Have  fuch  a  flomach  to 
riGhes,as  amanof  afulflomack  hath  to  his  meat. 
Let  it  be  alone  to  you  whether  you  have  or  have 
not.  Though  you  have  Ellrates,  let  nor  your 
Eftates  have  your  aiFedions.  You  that  are  in  the 
waics  of  gaining  and  getting,  chat  are  in  the  fpr'ng 
of  the  world,  that  have  tul  trades,  and  great  advan- 
tages. Take  what  God  gives  you,  but  take  ir  as  that 
which  is  ro  be  laid  by  you,  not  as  your  own,  bur  as 
that  which  you  muft  lay  up,  and  layout  for  God 
for  theufehecalsfor,  and  not  as  that  which  is  gi- 
ven to  make  you  great,  life  Riches  as  God  ap- 
points. 

You  that  arc  poor,  be  content,  andmuru  ui;  not : 
for  riches  arc  rather  things  to  be  feared  than  delired. 
Beware  of  Covet  oufnefs.  Feed  upon  God  andChriif, 
and  the  hopes  of  another  world,  If  you  have  not 
enough  to  fatisfie  the  outward  man.  And  that  is 
no  hardCounfel :  for  if  a  covetous  man  can  fatisfie 
himlelf  with  a  little,  by  feeding  upon  the  hopes  of 
what  he  fhal  heap  together,  either  for  an  after  day, 
or  for  his  poilcrity,  there  is  then  a  nourifhmenc,and 
a  fuccor  J  and  a  food  much  more  in  the  feeding  upon 
and  thinking  of  Honor,  and  Glory,  and  Imm.or- 
tality,  and  eternal  life.  Ifyoube  content  to  v/anr, 
Godwin  let  youliave:  Jfyou  becon  euted,  God 
will  provide  for  you.  In  ^eh,  13.5  Let  your  Con- 
verfation  be  without  Covetoufnefiy  and  he  contQHt  ppitb 

n  n  2  tJ)at 


— ,1-*- 


68 


jp)ort  and  excellent 


that  you  have,  for  he  hatbfaid)  he  vcnll  nenjer  leave  nor 
forfi:^\  Feed  upon  God  and  Chrift  and  the  hopes 
of  anocher  world,  and  the  more  you  do  fo,  the  icfs 
wil  your  condjpon  be  difconcentfui  to  you. 

Yea  my  Beloved^  Letmefpeakco  you  that  are 
Godly.  How  uncomely  a  thing  is  it  for  you  to 
mind  earthly  things  ?  Is  your  God  your  Belly  ?  Are 
your  hojpes  and  your  treafures  here  ?  The  more 
Goipel  Lhrifkians  you  are,  the  more  contented  you 
will  be  with  a  little  of  the  world.  For  when  God 
in  the  old  Teflaracnt  gave  but  little  Grace,  then  he 
gave  much  riches  :  The  Land  of  Canaan  and  their 
great  and  large  inheritances,  were  all  of  them  but 
io  many  Ceremonies,  and  fhadows  and  Types  of  the 
large  portion  which  the  Saints  are  to  have  in  fpiri- 
tual  things  by  Jefus  Chrifl.  As  the  Apoflle  therfore 
faid  unto  the  Galatians  when  they  were  returning 
unco  theCircumcifion:,  Have  you  begun  in  the  Spi- 
rit^ and  will  you  make  an  end  in  the  Flefli  ?  So  I 
fay  unto  you,  you  go  back  again  unto  Types  and 
Ihadows.  You  do  lo  when  God  hath  brought  you 
to  the  land  of  true  good,  if  you  return  unto  the  de- 
fire  after  riches.  Cloaths  that  are  too  big  for  a 
man  have  neither  warmth  nor  comlinels  in  them. 
If  you  delire  more  than  God  gives,  you  have  loii 
the  comlinefs  and  the  profit  and  health  that  may 
be  by  thebleffingof  GodinRiches  to  you. 

Awordletraefpeak  to  you  all.  Covet oufnefs 
is  the  fm  that  now  doth  begin  to  fprout  and  bud. 
And  there  is  nothing  that  is  a  fadder  prefage  of  the 
wrathof  God  againfl  us,  than  the  flraighcnefs  of 
mens  hearts.  It  is  reported  there  was  a  great  deal 
of  wealth  in  C onflantinople  \fhQn  the  Turk  took  it, 
but  he  took  all  and  brought  them  into  flavery,  be- 
caufc  they  would  not  lay  it  forth  to  maintain  a  jaft 
war  againft  him.    Of  aaothcr  place  it  is  reported^ 

chat 


Treat i/e  ofCoVetoufnefs. 


i6p 


that  it  w.as  loft,  not  fo  much  by  the  force  of  the  ad- 
verfa.yjas  by  theCovetoufnefs  of  thofe  that  fhould 
have  pi  >vided  oppoficion  againft  the  enemy.  If  you 
do  but  lend  y  ou  eares  a  little  to  men^,  y ou  fhal  find 
them  murmuring  at  their  Taxes^  you  fhal  find  them 
complaining  at  their  not  getting  as  they  have  done. 
That  they  are  willing  to  be  any  thing,  rather  thea 
further  to  be  at   charges :    To    loofe  what  they 
have  taken  in  hunting,  rather   then  to  be  at  the 
charge  to  drefs  and  roftit.  As  I  may  ute  that  ex- 
preffion  of  the  fcripture.     In  the  beginning  of  thcfe 
late  troubles,   Iwifhit  be  not  laid  to  our  charge, 
the  charge  of  thofe  who  were  fo  forward  and  free 
to  lend  in  an   animofity,  when   that  which  they 
fought  for  13  now  brought  to  their  doores,  is  fcarce 
worth  acceptance.    AfoUyi  Like  unto  thofe  who 
travel  to  the  Eaft-Indies  to  fetch  home  things  that 
are  not  of  a  price  and  efteem.     Some  indeed  have 
beeft  overcharged  and  burdened :  But  it  is  better  a 
great  d^al  that  a  man  fhould  lay  out  much  for  God 
then  alittle.     God  wil  make  good  al  that  faith  that 
you  haveJ^d  in  him  for  the  publique  good  :  If  you 
fliould  lome  what  men  have   promifed  yoij^  yet  I 
£o  far  as  it  was  for  his  name  fake,  God  wil  become 
a  debtor  toyou,  and  pay  you  wel.     And  I  look 
upon  the  times  when  I  heare  men  complain,  Truly 
I  cannot  tel  how  better  to  compare  it.  Then  as  if 
an  heire  fhould  grievoufly  complaine  that  he  is  put 
to  charges  to  take  up  the  poiTeffion  of  his  great  in- 
heritance,Or  as  if  a  man  fhould  complain  that  hath 
laid  out  al  the  mony  in  his  purle,  when  he  hath 
good  commodities  in  the  roome  of  it. God  hath  be- 
gun to  give  you  what  you  have  fought  and  prayed 
for.    And  let  me  fay  thus  much,  that  though  fome 
men    cry  out    Perfecution,  Perfecution  ;  Yet  is 
lit  any  perfecution  for  the  fervants  to  take  their  v/a- 
Iges  I  Is  it  any  perfecution  to  calupon  you  for  that 
i  which.' 


!i 


170 


^P^ort  and  excellent 


which  may  preveiic  c hem  chac  would  bring  about 
a  warr,  and  to  keep  thofe  beafts  chac  would  dc- 
voure  from  being  able  co  break  in  upon  you  ?  Is  ic 
perfccuc'onformen  co  fie  under  chcir  own  vines, 
andeace  chefruic  of  cheir  own  fig  crces.  In  cheir 
houfcs,  and  be  quiet,  and  none  to  make  afraid  ?  I^ 
this  peifecucion  ?  for  men  to  be  free  from  opprcf- 
fion,  and  co  be  called  upon  for  nothing,  buc  chac 
which  is  for  publiqueufe  and  charge?  is  thspcr- 
fecution  ?  When  men  have  no  enemics:,  but  bccaufc 
chemfclves  would  be  great,  and  over  al,  and  are 
not  facisfied  ?  Is  this  perfecucion?  Conferre  wich  the 
primitive   times,     and    tel     them  you  are  under 
perfecucion.  Such  as  they  never  felt :  for  you  dwel 
ar  peace,  and  none  molefi:  you  j  you  are  ac  abet- 
ter allowance  and  maintenance   then  many  have 
heretofore  had  for  more  work.     What  rate  would  > 
men  have  given  fome  yeares  agone  for  that  which 
they  now  do  injoy.     It  is  noc  therefore  any  juft 
realon  that  men  have  to  complain  chus^  buc  only 
through  chewrecchednefs  of  mens  hearcs,  who  are 
alfo  uniacisfyed  becaufechey  know  not  wel  what 
they^  would  have,  therefore  ic  is,chac  chWe  are  fuch 
complaining  in  che  flreecs.     Ic  is  noc  from  perfe- 
cucion, buc  from  Covecoufnefs,  becaufe  men  have 
noc  alchey  would  have.    Thcgreac  finofalisCo- 
Ivecoufnefs,  becaufe  men  are  drawn  nearer  co  chc! 
world  and  CO  chemfelves.     Men  think  a  1  diffwafi- 
onsfrom  che  world,  cobe  buc  an  arc  co  keep  men 
from  their  good.     When  Miniftcrs  dehorc  from 
loving  che  world,  Men  chink  ic  is  chac  al  may  com« 
CO  chcm.     Ic  is  noc  unlawful  co  cake  for  chac  which 
a  man  lends  for  che  prefervacion  of  che  publique, 
no  more  then  it  is  for  a  Labourer  to  cake  mony  for 
1  making  a  fort    ro  preferve  ic.     Buc  Covecoufnefs 
I  in  fome  men  makes  chem  cake  mony  of  others  who 
/  had  ic  for  cheir  ovv^n  prefervacion.     Ibefeech  you 

my 


.A-i' 


i*?*' 


(^ 


myijeleved,  Cure  but  your  hearts  of  this  diftemper 
of  CoveroufiidTs  and  felf  feeking:  Seek  not  grcac. 
things,  buc  juft  and  righteous  ones  for  yoHr  felves: 
fet  a  price  upon  there.  And  then  you  wil  find  that; 
there  is  neither  too  much  fpent,  to  far  as  hath  been' 
laid  out  and  imployed  that  way.  Nor  is  there  any 
hard  dealing  with  you  to  cal  for  more,  that  that 
which  is  got  may  be  prefcrved.     I  thought  to  fpeak 
of  this  by  the  way,  becaufe  that  Covetoufnefs  is 
thegre^t  underminer  of  States,  Efpeciallyin  the 
change  of  things:  It  is  that  which  doth  give  away, 
what  God  hath  purchaled  for  a  man  at  a  deare  rate,' 
rather  then  he  wil  be  at  the  charge  to  keep  it.    The 
Times  have  brought  forth  this  Man-child  viz  free- 
dome  from  thole  that  did  labour  to  deftroy  and 
ruine  you  :  Now  ray  beloved  let  there  be  nothing ! 
wanting.     When  Ireland  calls  upon  youj  chat  you 
would  help  them,diflribure  freely  :  whenas  thene-j 
i  ceflity  of  this  nation  calls  upon  you  to  releive  ir^ 
Give  it  as  freely  :  Why  ?  becaufe  you  muft  beware 
of  Covetoufnefs,  And  it  is  Covetoufnefs  for  a  man  I 
not  to  lay  out  what  ever  he  hath  for  God,  to  the 
ufes  which  God  calls  it  iot\.,„  a. 

Ob  jed^.     \s  a  man  to  refirve  nothing  for  bimfelf.  " 

That  I  wil  anfwer  afterwards  when  I  come  to 
the  Cafes  of  this  point.  This  is  certaine,  That  a 
publique  good  is  fo  be  preferved  before  a  private  : 
And  your  happinefs  is  more  in  doing  good  to  a 
Kingdom  then  in  providing  for  your  own  Families. 
You  get  more  your  felves.  For  if  there  be  a  do- 
ing of  much  good,  there  fhal  bean  offering  up  on 
your  behalf  many  prayers-and  thofe  God  wil  ireare  - 
A  mail  had  better  be  rich  in  prayers^,  then  rich  in  ) 
Jewels.  He  doth  more  for  a  man  that  prays  to 
God  to  take  care  for  him,  then  he  doth  for  himfelf 
^  that 


2/2 


JJJ?ort  and  excellent 


\ 


that  keeps  choufands.  Take  heed  and  beware  of 
Covecoufnefs.  When  God  hach  faved  you  fo  mi- 
raculoufly,  fufFer  noc  your  felves  to  be  deftroyed 
by  a  bafe  luft.  When  you  have  given  fo  freely 
before  for  liberty  and  freedom,  do  noc  loofe  c^ 
for  a  penny  more.  He  is  a  fool  that  comes  to  buy 
a  Commodity,  chat  wil  nor  give  a  penny  more  for 
it,  if  he  need  ic.  You  may  as  wet  be  deftroyers 
of  the  nation,  by  not  giving  your  help  at  the  laft, 
as  you  would  have  been,  if  you  had  held  your 
hands  in  your  bofomes,  and  not  have  given  at  the 
firft.  There  is  a  great  fpeech  of  Malignity  in  chc 
world,  But  this  is  the  greateft,  for  to  loofe  that 
which  you  may  eafily  have,  noc  to  fight  for  that 
which  was  fo  hard  to  get:I  may  fay  of  Covetoufncfs 
when  I  come  to  the  fmews  of  ic,  thac  it  wil  lay  a 
taxe  and  charge  upon  al  the  world.  Few  men  wil 
be  free.  Goto  the  State,  and  ATmy,  to  Godly 
men,  and  Trades  men,  ofal  forts  and  condicions, 
ftilyou  wil  find  this  fin  lie  grubbing,and  like  a  Pyo- 
neer  digging  at  che  root  in  mens  fpu-its,  tharit  may 
firft  orlaftroba  man  of  theIn;oyment  ofGodac 
theleaft,  ific  doch  noc  do  him  an  il  cumeacche 
prefentinchis  life. 


1 


CHAP, 

•  \ 


i^v«MMV^^i«^ 


■^^iw^>^«a^ 


Treatife  9fCoVetoufne/?, 


273 


CHAP-    VIIL 


•  ^ 


Covetoufne^bard  to  be  difcoveredy  beinq  a  jpiritual 
fm  and  lying  fo  neer  upon  the  boj^ddrs  of  T>tity  j 
^n  aB  may  be  done  thatfeaner  contrary  to  Cot>S" 
toufneji,andyettJ?e  manbs  Covetous,  Thoi4gh. 
the  end  fe ernes  to  be  againfi  Co'vetoufnefly  a  man 
maybe Co'vet OUT  in  defiring^ 


6 


Queft. 
VT  hotv  may  this  Covetoufnefl  be  discerned  ? 


tAn[w.  Its  hard  CO  be  difcovered,  Ic  grows  be- 
tween the  Stones  of  chs  Templeibec ween  the  Sa^ncs 
themfelves,  its  a  lin  char,  blinds  the  Judgmenc, 
As  gifcs  blind  the  eyes  of  the  wife.  Icis  a  more 
then  ordinary  crafcy  and  deceicful ,  lin.  Therefore 
they  arc  called  deceitful  riches,  In^McZr^.  4.  19. 
And  icis  uCedin  the  Similitude  of  care,  and  provi- 
dence, and  faichfulnefs  to  che  opporcunicies  God 
puts  into  a  mans  hands.  Icis  afpiritualtin,  born 
in  the  heart,  And  may  live  there  without  breaking 
forth  into  any  external  evil  Adls.  As  hypocrify  is 
hard  to  be  dilcovcrcd5becaufe  it  is  between  God  and 
a  mans  own  foul :  So  is  Coyetoufnefs,  becajfe  ic 
may  be,  and  yet  no  external  evil  ^di  done  :  For  ic 
lyes  in  an  inordinate  defirc.  A  man  may  do  al  char 
is  good,  he  may  negleft  no  duty  of  P\elig  on,  nor 
tranfgrefs  any  Lawof  Juftice  in  his  cailine,  and 
yetnotwiftanding  be  Covetous.  Therefore  in  r. 
£or.  5.1 1 -He  diftinguifheth  Cbveroulnefs  from  ex- 
tortion, orunjuflgaine.  It  is  a  fin  chit  lyes  fo  near 
the  borders  of  Duc/j  that  as  rwo.  colours  alike,  or 


\^ 


00 


two 


1     ^74 


jtjhortand  excellent 


\ 

•  two  perfons  are  hard  to  be  known,  Soksa  hard} 
'  thing  for  a  man  to  diftinguifh  between  Care,Provi- 
\  dence,  Faichf ulnefs  and  Covecoufnefs.  It  is  a  fin  • 
which  iyes  in  the  meafure  of  the  aft^and  not  in  the 
ad  it  f  elf.  It  is  lawful  to  dcfire  riches,  but  for<^ 
defire  Lhem,  as  not  to  befatisfied  with  what  God 
gives,  make  it  a  fin.  To  ihcw  how  hard  it  is  to  be 
d  ifcerned.  Confider, 


k  man  may  do  an  ad^  that  may  feera  to  be  con- 
trary to  Coveroufnefs,  and  yet  be  Covetous 
There  are  two  a6ls  of  Covet oufnefs. 
One  isj  defiring  more  then  a  man  hath. 
The  other  is,  Kerayning  that  which  a  man  hath 
and  not  laying  it  out  to  the  ufcs  which  God-^  afTigns  j 
them.     Now  a  man  may  be  free  from  Covet  oufnefs  \ 
in  the  one,  and  yet  not  in  the  other.     A  man  may 
not  keep  that  which  he  hath,  and  yet  be  covetous 
in  defiring   tohave  that  which  he  hath  not.     For  a 
man  to  delire  fuch  a  ftock  to  the  ead  that  he  may 
do  good  unto  orhers,  is  Covetoufnefs  :  Acid  yet 
that  end  fcems  to  be  againfl  Covetoufnefs.     Cove- 
toufnefs wil  put  a  neceilicy  upon  earthly  things  for 
fpiritualends.     Earthly  things  cannot  be  neceffa- 
ry  ends.     Pxiches  are  profitable  and  ncceffary  only 
in  a  degree>in  regard  of  external  circumflance.     A^ 
if  a  man  think  he  cannot  carry  himfelf  as  a  member 
ofChrift;,  nor  do  as  religion  requires  of  him,  with-' 
out  fuch  an  cftace ;  He  is  guilty  before  God.  Chil-' 
dren  are  good,  Bucifyoumu^t  have  them  or  elfe 
you  die,  you  over  love  them.     Soif  yourhink  you 
muft  have  riches  or  elfe  you  cannot  walk  with  God 
as  youfhoulddo,  you  fal  into  Covet  oufnefs;  which 
is  a  great  fin.  for  it  makes  the  fervice  of  God  de- 
pend upon  things  which  are  of  common  diftributi- 
on.     Yet  Covetoufnefs  may  be  found  out,  as  ap- 
pears by  I  Cor.  5.  1 1.  Where  he  advifech  that  the 

Covetous 


( 


/ 


Treatiji  of  QoyttoufneJS. 


I 


I 


Covetous  man  as  ttie  unclean  per fon  fiiould  be  ex- 
comnmnicaced,  ^or  vritb  fucha  one,  vdt  not*  A 
Covetous  man  is  as  difhonorable  to  God,  as  an  un- 
clean Perfon,  therefore  eat  not  v/icli  him  :.  The 
Confequent  b^ing  put  for  the  Antecedent :  It  is 
caft  him  forth:  for  that  dorli  injoyn  n.en  not  to 
«iit  with  Ferfons  excommunicated^  unlefs  it  be  in 
cafes  of  necefficy.  As  the  Wife  with  the  Husband, 
But  not  to  i/?  vite  rhera.  Therefore  the  ixpoftle  cals 
it  a  Judging  of  them. 


CHAP.    IX. 

Wales  for  difeovery  of  Covetoufnefi.  In  Qensralt, 
^ore  Particularly,  i.  He  that  hath  a  qiiic^ 
and  acute  under fhanding  in  the  matters  of  this 
life,  but  is  reaUy  duU  aa  to  fpirituall  things,  is  a 
Covetomman,  The  ^eafoni  af  this*  An  Ob- 
jeUien^Arifvpered*  2.  Thetriallof  our  c^efii- 
onstofhdfe  things  is  x»l>en  (jod  cats  m  to  part 
vpith  all*  3.  ^e  is  Colstons  vpho  tah^s  allop- 
pertunitits  of  gettingy  and  voho  is  having  and 
craving  in  his  Spirit*  ^An  Objettton  Anfwe- 
red* 

Que  ft. 

FT  0  IVJhaU  tve  h^ovo  that  we  are  Covetous  P 

Anfvp.  Take  General  and  Particular  waies. 
Confider  by  the  way  that  Covctoufnefs  is  not  only  | 
a  particular  fm,  but  it  is  the  univerfal  diitemper  oi  \ 
all  mens  hearts  that  are  unrcgenerate.  When  the  | 
Ground  is  free  from  Weetis  it^is  fit  for  the  Seed  of ; 
God.  002  lirft 


275 


i. 


•    4 


27 


AJhort  and  Excellent 


Firft  :  In  General.  When  that  time  is  counted 
long  which  is  not  fpent  in  a  mans  calling  and  waies 
of  getting.  Amos*  8.  5.  IVben  tvil  ths  Sabbath  begone 
that  tvcmay  buy  and  fell  ? 

Again  :  When  a  man  doth  Duties  of  Relig'on  tp 
get  places  of  gain  or  Loaves,  or  bleflings  from  GocL 
^•^^v  5  5-  3i*  They €ome  before  me  and  fcem  to  be  of 
my  people^  but  their  hearts  run  after  their  Coqjetoiifneji* 
There  IS  difference  between  a  wordly  thought  in  a 
'mans  mind  in  Duty  and  making  the  world  his  end. 
He  that  makes  the  world  his  end,  is  Covetous. 
Though  he  makes  irnothis  laft  end,  yet  if  he  fets 
it  in  an  higher  place  than  thofe  that  are  fubordinatc 
CO  God  himfelf.  God  wil  allow  a  man  to  look  to 
himfelf.,  but  after  God:  But  the  laft  thing  that  a- 
man  is  to  take  care  for,is  for  the  things  of  this  life. 

Again  :  Covetoufnefs  is  not  mortified  when  other 
Lufts  are  not.  All  Lufts  do  live  and  die  together. 
In  Colof,  3.  5.  where  he  bids  them  to  mortijSc  Co- 
veroufnel^,  he  bids  them  to  mortifie  inordinate 
afFeftionsand  evil  concupiicencc^&c.  Inordinate 
affections  belong  unro  the  Irafcible  pafDons  or  fa- 
culties, by  which  we  cppofe  evil.  And  evil  Con- 
cupiicence  belongs  to  the  other  facultiesjwhich  be- 
longs to  the  things  of  a  mans  good.  Now  thefe 
take  up  a  m.ans  whole  Soul :  But  if  thefe  two  be  not 
in  order^Covctoulnefsis  not  mortified.  The  Luft 
of  the  eye  is  the  Steward  which  provides  for  the  luft 
of  che  Fleih,  and  t  he  pride  of  life,  if  you  wil  pluck 
up  Covetoufuefs,  youmuft  dig  up  the  whole  heart, 
mortifie  all  Coiruprions.  If  any  be  left,  this  will 
grow  with  ic 

But  in  Particular.      When  a  man  hath  a  quick 
and  a  large  underftanding,  apprehenfion,  and  Judg- 
ment in  the  natters  of  this  life,    but  to  the  difeer-j 
ning  of  fpiritual  things  is  dul..    When  a  man  is  a-| 

cute 


Treat  i/e  of  QoVetoufnef. 


2y7 


cute  and  ftiarp  in  undejflanding  the  things  of  this 
life,  buc  is  really  dul  unco  i'pirifual  chings,  A  man 
is  then  Covetous.  And  the  reaion  is  this.  Becaufe 
the  ground  why  a  mans  knowledg  is  more  excellent 
ip  one  thing  than  in  another,  and  why  he  is  more 
attentive  to  know  one  thing  more  than  another, 
is,  becaufe  his  aifedtions  are  to  one  thing  more  than 
j  anoL  her.  Therefore  if  a  man  be  quick  in  the  things 
of  this  life,  anddul  in  the  thingsof  God,  he  is  co- 
vetous. The  worldly  man  is  defcribcd  by  the 
Cares  ofthis  life  which  choak  the  word.  When  a 
man  is  truly  dul ;  1  fay  not  when  he  is  io  in  his  own 
Judgment.  As  the  wifefl  men  think  they  err  in 
wifdora,  As  a  Sea-man  thinks  no  horles  goe  faflr, 
becaufe  ^hey  go  not  fo  faft  as  a  Ship  :  So  a  wife  man 
ia  fpiritUal  things  thinks  himfelf  a  Fool.  In  ^rov* 
30.  2.  He  faith  He  bad  not  the  underjianding  of  a 
man*  Hefpakeof  things  beyond  a  mans  under- 
ftanding,  and. yet  he  faith  of  himfelf.  A  man  may 
be  dul  in  his  own  apprehenfion,  and  yet  not  fo  re- 
ally. 

Again  :  The  time  mufl   be     conlidered,  and  the 
means  which  we  have  had  to  make  them  unde^rfland 
the  matters  of  Godlincfs.     If  a  man  have  lived  un- 
der a  rational  andfcripture  teaching  Miniftry,  and 
have  had  a  long  time  of  ir,   and  yet  is  dul  in  the 
'things  of  God,  and  is  grown  wife  in  the  things  of 
;the  world:  It  is  a  great  lign  chat  a  mans  care  is 
■  for  the  things  of  this  life,,  and  not  for  the  things  of 
God. 

Oh)tdc.    i/4  7nan  may  h awe  larger  parts  than  Qrace, 
i  therefore  a  man  may  be  wifer  in  thd  things  of  this  world, 
than  in  the  things  of  Qod, 


i 


c/57z(t^.  That  is  without  controverfie..   Yet  Grace 
j  fets  a  mans  mind  fo  upon  fpiri  ual  things  that  a  ! 


mans; 


> 


a;^ 


j{Jhort  and  excellent 


\ 


mans  Dares  are  fee  upon  the  things  of  God,  and  they 
die  unto  che  things  of  the  world.     Diligence  will 
make  up  and  repair  a  mans  parts :  And  Grace  makes 
a  man  diligent.     I  fpeak  of  real  dulncls.     When  a 
man  is  not  dul  in  onepainc  of  Religion,  but  in  aU 
not  only  dul  under  one  Mmiflry,  but  under  all.     I 
HOC  when  a  man  is  heard  co  come  ;:o  knowledg  : 
For  men  that  come  hardlieft  by  knowledg,  when 
they  have  ir,  do  keep    ic  longeft.     And  do  you 
Judg  of  this  Particular.     If  your  flrengch  lies  in  the 
cbingsof  this  world,  that  you  arc  exquifiee  there, 
"that  you  can  go    through  all  the  turnings  of  this 
life,  and  do  any  thing  in  the  bufmefs  of  (his  life,  i 
but  m  the  things  of  God  you  ipeak  notionally,  1 
and  not  fpiritually,  as  one  that  heard  the  flory,  j 
and  not  as  one  that  knows  che  things,  then  you  are 
Covetous. 

Again :  See  how  ic  is  with  you  when  God  cals 
you  CO  part  with  all.  Men  are  fuch  as  they  are, 
1  when  thcy  are  rryed.  Nothing  tries  mens  aiFedi- 
;  ons  CO  a  thing  fo  much,  as  parting  with  it.  When 
'j  things  do  coae  in  competition,  and  a  man  cannoc 
iliaveboth,  hewilchen  cake  that  which  he  loves'. 
Therefore  Solomon  commands  the  Child  to  be  cut  in 
pieces,  becaufe  motherly  affections  would  appear. 
Somcimes  God  threatens  to  cake  al :  Andfomcfmes 
God  takes  all.  And  fomtimej  a  man  is  in  ki^fpirie 
as  if  he  fiiould  lofe  all.  What  are  your  hearts 
then?  In2  T7m.  1O3 II.  it  is  faid  when  ^aul  was 
ready  to' be  offered  up,  that  Demof  did  forfake 
him,  and  did  cleave  unto  this  prefent  world.  His 
kearc  was  in  the  world,  becaufe  he  did  for  thefa- 
ving  of  his  cftate,  forfake  and  leave  ^auU  To  open 
that  place. 


Cbjeft.  ItmayhefaidtbatDem^idid  fuffer  Ter- 
fecktioUy  forbc  tvof  voitb  Paul  in  bh  irHprifonment^ 

and 


Ireatife  of  CoyetotifneJJ, 


''79 


and   Paul  recommended  him   unto  Phtlemon,   and 
unto  the  Ghurcb  f}/Coloffe.    ^very.  one  of  the  grounds 
by  which  the  fi'ver  all  forts  of  hearers  are  to  be  under- 
fiood  do  go  heyon4  one  another.  The  High  rvay  ground 
j diithginje the  word  the  bearing',   but  repeats  it  not) 
^meditates  not  of  it,  remembers  it  not,  but  the  ftony 
\  ground  went  further-,  and  they  didfo,  but  they  thought 
\  the  word  of  (jodftot  worthy  enduring  thetroules  that 
!  it  broughty   but  the  thorny  ground  y  the  Covctomgroud 
\  that  came  under  Persecution :    'J^ow  how  can  it  be  a 
]fignofCoveto:4fnefiifthey  endure  Torfecat^on  .^  Thh 
!  ii  the  ObjeUion. 

tAnfw.  Fiift  the  meaning  is  noc,    thac  they  will 
endure    any    kind    of     Perfecution,    but    fuch 
Pii^rleeucion      as     is    againft     the     plain      and] 
deer  points  of  Religion.      For   that  which  th^ 
High-way  ground  regards  not,  the  Principles  of 
Godlinefs,  thac  the  other  grounds  fuiFered  for,  and 
ftood  to.     But  thofe  were  the  Principles  of  Religi- 
on, converting  points,  for  the  Text  in  ^attb,  13.^ 
fpeaks    of  converting   points  of  Religion,    Such 
points  which  diftiiiguifh  regeneracy  and  unregene- 
racy.     One  fort  of  people  minded  not  thefe  things ; 
The  other  rather  faffered  for  them,  than  that  rhey 
would  part  Mth  them.     Rather  than  Demat  would 
lay  the  Gofpel  v/as  a  lie,  and  that  Jefus  Chrift  was 
not  God,  he  would  die  prcfenrly :    That  was  fo 
rooted  in   his  Confcience    that  he    would  havq 
thought  himf^lf  unhappy  to  have  given  any  check 
to  it.     They  did  noE  come  down  right  upon  him, 
bur  by  cunning  waies,  the  Devill  takes  men  by  crafn  7 
and  not  by  fair  ftrength.     However  Deynat  did  not 
love  his  life  in  this  C<fe,  yet  he  loved  his  riches  bet- 
ter than  his  life.     He  cries  better  live  not,  and  be 
not,  than  be  in  want.     When  h«  was  with  Va^ul^ 
there  was  no  great  hazard  run,  for  ic  is  laid  that 
Onefiphoruf 


I— »'!■  ^i 


i 


280 


ui^JJ?orC  and  excellent 


Onefipborus  enquired  him  one,  and  v/as  not  afhamcd 
CO  walk  wirhTtiwiwhenhe  had  chains  about  him. 
Now  if  men  might  go  to  men  in  Prifonjand  walk  up 
8c  down  with  them  in  the  ftieecs,there  was  not  much 
hazard  and  danger.  That  DertKM  could  bear.  Bur 
when  he  nuH:  pare  wich  alU  ehe  Text  faith,  ^^ 
cleavifto  this  prefent  rvorld  That  is,  fu^h  a  kind 
of  cleav  ngasisiii  chaheart  of  Godnnto  ChAft  and 
his  people:  for  by  chat  word  the  heart  of  God  is 
f'Jt  out  in  the  Scripture.  Ic  fignihes  content,  and 
reft,and  ful  delight  and  latisfa&ion  in  a  thing.  T>e- 
nuj^\i\%  heart  was  chui  fv/allowed  up  in  the  things 
of  this  life.  Andtherefore  though  he  could  have 
loft  his  life  at  the  firft  rather  than  co  have  denied 
the  Principles  of  Pveligion,  yet  he  would  racher 
have  loft  his  life  chan  endured  want.  If  when  God 
cals  for  all,  you  would  fpare  fome,  you  are  Cove- 
cojs.  Andiay  not  that  great  degrees  of  Grace  is 
required  unto  this,  for  when  che  wil  of  God  is  fhew- 
ed,  and  decerminacely  known,  a  Saint  fits  down 
under  it  and  quels  al  morions  againft  it.  When  a 
Godly  man  fees  God  wil  have  at,  he  faith.  Thy  wil 
be  don?. 

Eipecially  is  a  Godly  man  ready  in  che  things  of 
this  life,  becaufe  at  Couverfion  there  is  a  mean 
efteem  in  him  of  the  things  of  thi?  life  :  he  looks 
noc  for  things  that  are  temporal,  but  for  what  is 
eternal.  It  is  in  the  nature  of  a  Beaft  to  look  after 
grafs,  and  the  fields,  to  live  in  the  Air:  So  for  a 
Chriftian  to  have  a  mean  efteem  of  this  world,  ci- 
ther for  his  end,  or  means:  He  flights  it  for  means, 
janddefpifeth  it  for  his  ends.  Look  what  you  are 
t  when  God  takes  away  the  things  of  this  world? 
Arc  your  hearts  in  a  quietnefs  and  compofednefs  ? 


Again  :  A  man  is  then  Covetous  when  he  takea  al 
opportunities  of  getting. 

^        ^ Again: ' 


__    ,       ,  11  -       -       -  - ■  —  ■ I    ■   ■       m  _,   - 

Treatife  of  CoVetoufneJ?. 


2% 


I 


Again  :  When  a  man  is  having  and  craving  in  his^ 
fpidc,  when  his  praiers  favors  of  the  world,  like 
a  vapor  ouc  of  a  Dungeon,  when  his  afFc^ions  are 
ilrong  in  the  matters  of  this  life.  A  mans  Cove- 
tpufncfs  is  not  cured,  when  his  defircs  are  hot. 

Objed:.  If  it  noHavofuU  for  a  man  to  deftre  more 
thanhsbatby  orfo  much  of  riiay  AB  a'li  his  parts  and 
ahilitief  in  him  f  Whether  a  mans  obfervin^  what 
abilitiefbebathforpuhliquefdrvice^  may  not  defirc 
fiich  aportionoftimlife^  at  may  AU  him  therein^ 

Anfw.  Oftentimes  it  i«  not  fo  much  the  love  of  a 
mans  work  as  the  love  of  a  mans  waies.A  man  thinks 
he  defires  to  love  God  when  he  loves  the  world. 

The  world  is  not  worth  the  having.  You  arc  in 
the  world  for  Heaven.  When  your  thoughts  are 
bowed  down,  be  afraid  of  that :  Trade  not  with 
thofe  thoughts.  Remember  Chrifts  words.  Take 
heed  and  beware  of  Covetoulnefs :  Arife  ye  dead 
and  come  to  Judgment.  There  is  a  Snare  in  your 
Calling>  you  may  be  Covetous  in  dciiring  nothing 
but  your  due.  As  this  young  man  in  my  Text* 


i^  I^J  5" 


%i 


^,  *- 


pp 


—    -^i^ 


Scriptures  Opened  in  the  !Book  0/ John,  i,^ 
12-  And  Luke^  12. 15. 


Chap.Verf.Pa^e 

4         14       219 
4^       i>2        48 

Jajhua^ 
3  21         lOp 

7         ^i         p8 

Judges^       ^ 
17       13       23^ 

J  Sarmely 
15    '  23       2^3 

I  TCiw^/, 
I  17        152 

2  Chronicles^ 
30       8  125 

7         ^3        236 


Chap.  Verf.  PagelChap.Verjf.  Page 


^  I       * 


27 
24 


35 


46 

164 


I 

4 
S 

9 
10 

15 

16 


19 

36 

37 


44 
^9 
51 

55 
73 

84 

109 

no 

119 
127 

145 


13 
14 
21 

28 
30 


2  156 

7j8      244 

2  171 

10  37>^i 

3  236 

1  140 

4  222 

7    48553, 

71 

I  no 

18  33 
1    75.2.15 

4  257 

25  246 

3  140 

7  ^55 

3  52 
6,7  162 

15  147I53 

24  152 

11  14 

4  ^9 
3  14S 
55         5^ 

2  247 
19  91 


Vronjerhs^ 


15 
15 


ii7> 
132 
165 

41 
151 


20,2;  260 


^clefiaflesy 
12       I  52 

Solomons  Song, 
I         3         157 


8 
50 


55 
57 


Ifaiaby 

21        215 

10         75> 

118 
I  44 

"         37> 
103 

»  5 

a    45,50, 

237 


•    - 

Scrip 

turcs  Opened 

Chap  .V  erf.  Page, 

Chajp 

►.VerfPage  Chap.Verf.Page 

44  to  46 

21          212                    \ 

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Chap.  Verf.  Page 
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ERRATA. 

In  the  Treatife  of  Faith  ^  on  John  1.12^ 

PAgfy  8 line  l^for expound  fead cxpcd, p,  16 /.  j i  for  opeitlvc r-  operaiire 
p.  17/  6.forGodsr.Godjp.6i  I.  ^ifiT  riLi\i.r.TinVid,p.66  /.  it.  for 
fimilitadcr.  fimilitudcj,  p.  8}/.  j4/tfr  (the  Apoftic  txhers  r.  the  Apoft'c  in 
James  i.  ii,  cihortf,  p.  84/-  ^ofor  Ammonr.  Amnoiij  p  87,  /.  4  for  Ads 
26.  8.  J'.  Ai^s  15.  9- p-  ^7^  II-  for  (  Subjed  thit  i^  free  aod  Cu  the  receiving) 
»*.  Subjc^  thatisficcand  fie  for  the  receiving,  p.^7i  3  */o'' trouble  more  r. 
trouble  him  more,  p  91 1*  ^^  for  good  words  r.  good  works,  p.  107  SM a/gent 
/or  John  11.  15. r.  John  11.15.  P  115  ^26 /<?•/•  can  belecve  r.  c«nno«  belecve 
p.  up/.  i3./>rnor  chofcnr. arechofen,  p.  laU.  26  /or  eo-.brier.  embryo, 
p.  IJ4/.  17/dr  fromCbritt  ire  more  r.  from  Chriil  more  aihsfned,  p.  167 
/.//t/^/J^J^thenitftopiitscarr.  then  ic  flopj  its  ear,  p.  168  /.  16 /or  ufttil  yoH 
will  be  )•.  until  your  wi(|]be,  p.  186/.  18/or  that  foifaitthofc  tk«  pafs  r.  that 
fo  thofc  thatpafs,  p.  18;!^.  9.  /or  indepcntly  r.  independantly,  p.  107  /.  1  for 
doth  affcd  the  Will  r.affea  the  Will,  p.  207/.  6  for  though  it  be  applied  r 
though  it  be  ill  applied,  p.  209 1.  » »/or  ikre  arc  that  r.  there  are 


•«»■ 


In  the  ^ook  of  Coyetoufne/s'. 

P/4ge  2i7^«?35/<rrthit  ishiswrongr.thitishisto  his  wrongp.218 /.ix /©) 
istomikc  r.  tomake,  p.il^l-uU.  /or  faddenlyupcnr.  not  fuddcnly  up 
on,  p'»5^^'7M  P^*'- ^o  10.  r.  Pfal.  lo.  5.  p.  24'5/.  n  for  66  r,  <.  p.  244 
7.  2  Uflifor  bccaufe  of  only,  r.  only  becaufe  of,  p.  148  i>  ix  for  ye  cover  your 
fclvejr.  recover  your  felre;,  p  2$  W.  27 /or  foyl  ground  r.  foyl  and  ground, 
p.  2  J5 /.  15 /<w  care  of  this  cannot  r.  care  of  this  life  cannot  p.  259/.  jj  S^/or 
lufts  of  eye  r.  lufts  of  the  eye  p.  i^j  /.  29 /or  verfe  16.  r  verfc  ^.  p.  274  /.  24./ar 
ncccffary  ends  r.  nwerfiry  means,  p.  277^  19/or  faithofhimfelf  r.  faith  fo  of 
himfclf,  p.  277  /.  23.  /or  to  make  them  r.  to  make  us,  p.  278  /.  5  /or  paint  r. 
point,  p.t7^l'6.leaveoitt  I,  p.  279/,  8 /or dot  worthy  r.  not  worthy,  /.^ 
for  covetous  grpud  r.  covetous  ground. 


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